Skip to main content


See other formats

This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project 
to make the world's books discoverable online. 

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject 
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books 
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. 

Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the 
publisher to a library and finally to you. 

Usage guidelines 

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the 
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to 
prevent abuse by commercial parties, including placing technical restrictions on automated querying. 

We also ask that you: 

+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for 
personal, non-commercial purposes. 

+ Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine 
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the 
use of public domain materials for these purposes and may be able to help. 

+ Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find 
additional materials through Google Book Search. Please do not remove it. 

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just 
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other 
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of 
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner 
anywhere in the world. Copyright infringement liability can be quite severe. 

About Google Book Search 

Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers 
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web 

at |http : //books . google . com/ 

. V • 

^ • 

t' ♦ 

^ f 

ttf. l-ixi ^ 


t^. ]1Z\ 




«>. m\ e. 










GLASGOW: --iii-^ 





Qodation of Sabl^ath Schools, 

25 122 
jing Children, . . ! 133 
n. Cave of, . . . .55 
ving. Indiscriminate, . . 59 
; Records and Modem Dis- 








Meeting of Glasgow Sab- 
School Union, ... 
ince in Sabbath Schools in 
Eind, .... 
: Hope Movement, 
aner. End of one. 

Notices of, 5, 38, 63, 83, 136 
156, 232, 255 
, the Brittle, . . .132 
without Straw, . ... 220 
: Missions, .... 232 
.6 Parish Sabbath Morning 
ol, . . . . 
f St. Peter at Rome, . 
rs. Dr., and his Sabbath 
)1 Teachers, . 
n in Church, . . 123, 146 
n, their Relation to the 

3h, 172 

ke Trust, . . . .203 
in Individuality, . . .130 
us ''ho did not be Strangers, 36 

and Sabbath School in 
lea, ... . 217, 241 
nee on Sabbath School 

8, 278 

tion. Sabbath School, at 

lock, 221 

s to Teachers, . . .229 
the Poet, Thoughts from his 

PS, 227 

f the Heart, . 7,177,197 
Dr., on " Rock of Ages," . 150 
nd Burial at Sea, . . 243 
acs in the time of Christ, . 60 
jBsell on Bible Education, . 132 
r of Germany and the Pope, 246 
Afliction, . . . .204 
hed Church Sabbath Schools, 

135, 155 


Free Church Sabbath Schools, . 155 
French Infidelity, . . , .60 
Geology of Central Palestine, . . 153 
Going about doing Good, . . 174 
Hall, Dr. John, on Cant Phrases, . 147 
Happy Home, . . . .31 

Helps and Hindrances, . . .51 
Hints on Teaching, by Mr. E. Chal- 
mers, . . . .75, 169, 19a 

Illustrations, 180 

Inspection, Sabbath School, . . 121 
Instruction Wasted, . . .9^ 
Italian Sabbath Schools, . . 255 
Jerusalem to Jericho, . . . 251 
Jesuits, Facts about, . . . 128 
Jews* Wailing-place, . . . 174 
Jubilee Singers, .... 254 
Lee, General, his Character and 

Death, 151 

Lessons, Notes on, 14, 39, 64, 84, 112 
136, 158, 185, 205, 233, 255, 279 
Letter to my Bible class, . . 1 
Living Water, . . . .131 

Lord Chancellors teaching Sabbath 

classes, . . . .52, 182 
Missionary, Death of a New Zea- 
land, 265 

Mission Schools, their accommoda- 
tion, 29^ 

Missionary Ship, Dayspring, 

wrecked, 156 

Mohammedan Boy, Prayer of, . 98 
Nicodemus and the Woman of Sa- 
maria, 59 

Nile mud, 69 

Opposition to the Truth, . . 110 

Paisley Sabbath School CJnion, . 62 

Paragraphs from Pious Authors, . 201 

Perth Convention, Report of, . . 60 


"What is that. Mother?" . . 11 

The Best that I can, ... 35 

New Year Hjmm, . . . 87 

" Thou Shalt know hereafter," . 58 

"And as they went, they were 

cleansed," . . . .61 

Seed-time, 99 

The Sea, 125 



National Education, . . . 130 
Love, Hope, and Patience in Edu- 
cation, 152 

Elegiac Verses^ .... 154 
Palmer is Coming, . . . 181 
So much to do, . . . . 200 
Not Knowing, . . . .203 
" Now I lay me down to sleep," 230 
TheBumie, . . . .249 
"Thou, Christ" . . .252 
Pope, the, and the Emperor of Ger- 
many, 246 

Prayers of Children, . . .201 
Prize Essays of London Sabbath 

School Union, .... 97 
Report, Annual, of Glasgow Sabbath 

School Union, . . . .101 
Bevision of Holy Scriptures, . . 146 
Rowland Hill, . . . .131 
Ruther^en and Cambuslang Sab- 
bath School Union, . . .134 
Sabbath Schools, by Mr. Aird, . 5 
Sabbath School Association, Glas- 
gow, 79 

Sabbath School Children and Bands 

of Hope, 73 

Sabbath Schools in Early Times, . 202 
Sabbath Schools of the Future, . 247 
Sabbath School Library Books, . 10 
Sabbath School Union, Glasgow, 12, 100 

Sabbath School Union, Middle Dis- 
trict, ... 12, 62, 111, 253 
Sabbaui School Union, Southern 

District, 278 

Sabbath School Union, South-Eastern 
District, 13, 38, 62, 80, 111, 134, 204 
281, 253 

Sabbath School Union, North-West- 
em District, 13, 37, 62, 81, 111, 

Sabbath School Union, North-East- 
em District, 13, 62, 81, 111, 

Sabbath School Union, Partick and 
Billhead Districts, 13, 82, 134, 

Sabbath School Work, Public Meet- 
ing on, 

Sabbath Worship, .... 

Sacred Song, Children's Festival in 
Liverpool, .... 

Saints of Caesar's Household, . 

Self-sacrifice, Instance of. 

Separate Services for Children, 

Singing in American Sabbath 
Schools, .... 

Solomon's Address to the Sluggard, 

Starving the Children, . 

Superintendent, Qualifications of, 11 

Take the Children to Church, . 

Take Time, .... 

Teaching, .... 

Teach Interestingly, 

Teacher's Quiver, 21, 45, 69, 92, 
141, 165, 190, 212, 238, 260; 

Temperance, Conference on, . 

The Book we Teach, 

The Spirit's guidance into all Truth, 

The spirit of your mind, . 

The worth of Life, . 

Todd, Dr., Death of. 

Training classes, . 

United Presbyterian Church Sab- 
bath Schools, . . . 135, 

Why I Failed as a Teacher, . 

Young Men's Christian Associations 
in America, 

Young Men's Society for Religious 
Improvement, Glasgow, 



vo. I.] JANUARY 1, 1873. [vol. xxv. 

A Nbw-Ybar's Question: ''How long have I to lwet"^2 Sam. xix. 34w 

I MEAN this to be a letter to you; and I wish you to consider it as 
such, as much so as if it had not been printed, but written by my 
own hand. It may be profitable to both of us, that by this means we 
hftVQ a lesson together even when not meeting in tho okas; aksson, too, 
"wldoh you may think oyer in quietness alone. I hftve pot a vesy impM- 
tant qaeslkon at the top of this letter, one whidi it is especully^liiltkig 
we should ask ourselyes at the beginning of another year. The siotj 
in connecticm with whidi the question occurs in Seripture is rmy 
simple. King David had fled &om his throne fuid~ifom Jerusalem, iiyliBnr 
of those tibot had assoeisMl with his rebellious son 'Absalom. Whifait'i^ 
km^ and his compsmy were wandering in the wilfdeMess, a-veiy old, Irat 
good and rich man, named Barzillai, had cc^npassion on tbem^ and^sent aad 
gave them beds, and wheat, and honey, and butter, aad ehe^j^and -nasy 
other good thii^. So<m fltfter, Absalom 4ies, the rebdlien •eeases, aild 
David returns to hisr tiirone and home. In gomg ba^, ho>iwver, ke^^elees 
not forget them that hanre befriended him, and specially <frat#fol «to 
Barzillai, he heartily iovites hkn to come and reside wiA him, and eajey 
the luxuries of a royal palace. But the old man radios, " H&» long have 
I to Ihe, that I should ^ v/p with the hmg uiUo JefmsoAmPiff" "BardUai 
was eighty years of age; and he wisely considered, '^at-attkis age it was 
better that he should remain at his country house, and efid hi»«lays in 
quiet retirement, rather than be a bufden on the -king, imd bediskacted 
by the bustle and gaiety of a king's court. 

May I ask you to think of this question, — " How long have I to liwf** 
It is not one only for old people to ask. Barzillai knew he had not many 



more years to live, and this made him thoughtful. And perhaps if you 
knew you would live to his age you might let the question alone for 
awhile. But you do not know this. You are not sure of seeing the New- 
Tear's end; and young though you be, you are not too young to be 
thoughtful, and ask, " How long have I to live ? " In thinking over the 
past year, and all that has occurred in it, you cannot but remember some 
who began it as strong and well as you are, and yet have not seen its end. 
As you go along the streets and meet funerals — alas ! how often ! — ^you 
know that the cofl&ns are of all sizes, many of them very little. You go 
into the cemeteries, and see new dug graves, and the mounds of earth 
-Wliere some departed one has just been laid; and you find that many of 
the graves and many of the mounds are very short, little more than a span. 
You read the inscriptions on the tombstones, and you find various ages 
recorded there: eight days and eight months, and eight years and eighteen 
years, for fer ofbener than eighty. What reason, then, that you should 
pause now and ask, " How long have I to live ? " You should think of 
this question for two reasons : — 

I. Beca/use you cannot answer it. — " Oh ! '* you wiQ be saying, " is there 
any use asking a question I cannot answer? " Yes, there is use. It brings 
the very fiwt of the impossibility of answering it before you. We are all 
too apt to put the idea of death far away from us, to think that eternity 
is a long long way off, whereas it may just be one step or one moment 
before us. We need to learn the lesson daily, that life is uncertain. The 
Bomans had a strange custom for reminding one another of death. 
Frequently, in the centre of the table at their banquets, they had a skeleton 
placed, and on it the motto, " Let us enjoy life while we may.'' It may 
have been this that was in Paul's mind when, writing to the Corinthians, 
he said, '^ If the dead rise not, let us eat and drink, for to-morrow we die." 
Bat immediately after he adds, '^Evil commimications corrupt good 
mann^BS." And true it is that the denial of the resurrection leads to a 
oorrupt life, (1 Cor. xv. 32, 33.) The Egyptians, however, seem to have 
been wiser than the Romans; for they sought to prevent excessive mirth 
and Mvolity by a somewhat similar custom. It is said, that at their 
festive gatherings there was brought into the room, after supper, and whei^^ 
they began to drink their wine, the image of a dead man carved in wood- _ 
or a coffin containing some embalmed remains. This was carried rounc^ 
the company, and shewn to each one by a person whose duty it was to sa~^ 
as he did so, " Look upon this and be merry, for such as this, when deac3i 
shalt thou be." 

Now, my dear Mend, it is not necessaiy for us either to have skeletoKz^.? 


or embalmed remains always before us, nor is it right for us to be always 
gloomy and sad, fearing death; but it is necessary, that when we are 
making preparations for a great many diflferent days and events that 
perhaps we may never see, we should prepare for one day, and one event 
we are most certain all to meet. " Prepare to die the day before you are 
going to die," said a minister. " But how am I to know what day I am 
to die?" said a man in reply. "Just so," said the minister; "you may 
die to-morrow; therefore prepare to-day, and be thus prepared every day." 
And what is it to be prepared? It is to be a lover of Jesus, it is to be 
in Jesus, who has triumphed over death and taken its sting away. Thanks 
be to God, who has in mercy hid the day of death from us, but who has in 
mercy given us the victory through our Lord Jesus Christ, (1 Cor. xv. 57.) 
But this suggests the other reason why you should think of this question, 
and it is this : 

11. Because you can answer it. — " Oh I" you say now, " that is a contra- 
diction." No, it is not. I have said you do not know how long you are to 
live; but in saying that I have been speaking only of your body. And 
that is not aU of you. No, there is a better part, — ^your soul! And your 
soul is immortal — undying. How long have you to live, then? — the answer 
is, " For ever J' So you see you are only a tenant for a little while of your 
fiail body. You may need to remove very soon; but to wherever you 
remove, you are to live for ever. Oh! how awfully important, then, life 
here is! Our years, at most but few, even though they be eighty, are 
given to us to prepare for eternity, — a. little while to get ready for living 
for ever. For ever ! who can tell how long it is? Have you ever tried to 
think of eternity? A minister, preaching to children, said, " Suppose that 
the walls and ceiling of this church were all made of slate, and suppose we 
take a pencil and make lines of figures one above the other, till the whole 
. surface was covered with figures. What a multitude there would be ! 
And suppose that each one of these figures should stand for a thousand 
years, would that make for ever? — No." How solemn, then, is the 
thought of living for ever ! how solemn to remember, too, that it is 
possible this for ever may be a for ever away from God, from Jesus, from 
heaven — from all that is holy and good, and pure and happy — a for ever 
with sin and sinners, in the place prepared, not for young men or maidens, 
bat for the devil and his angels. 

But, my dear friend, I have to say this to you, and it is good news, Jesus 
is waiting to bless you, to give you His own life, which is everlasting life. 
If you acoept Him now as your Saviour, then you have already begun to 
live the eternal life ; and when death comes, it will not be death, it will 


only be like the opening of a gate, letting you in to the perfect life and 
perfect glory in the blessed presence of Jesus. Let me ask you, then, to 
take to heart Barzillai's words, and when, in the days yet before you, you 
are tempted to go into such company, or attend such a place of amuse- 
ment, or take part in such work as might endanger your soul's welfare, 
think of this, " How long have I to live ? " Consider, when evil thoughts 
arise in your heart, when evil companions suggest bad deeds, and 
when time is wasted on frivolous enjoyments, — Is all this right for one to 
do who is to live for ever? Shall I spend in foolishness the little time I 
have to prepare for eternity? 

And let me ask you not only to read this letter thoughtfully, and 
prayerfully, but above all to read God's letter to you, even His own Holy 
Word, that therein you may see His blessed will concerning you, and His 
earnest longings over your immortal and precious soul. 

That all this may tend to give you not only a happy, but a good New- 
Year, — and the two things always go together, — is my earnest prayer. 

J. R. P. 

\* Teachers desirous of having copies of this Letter in a separate form for 
distribution, may obtain them from Mr. M 'Galium. 

Ancient Records and Modern Discovery. — It is not merely in the 
names of towns and ruins that we find these records of the ancient 
state of things, but among the people themselves. In their language, 
habits, and traditions, we find something constantly cropping up which 
illustrates the ancient records, and confirms the truth of Holy Writ. 
A curious instance of that fell under my own notice. I discovered it in 
Moab, but I did not know its value till I came home. It was this: 
when we were encamped at Dhiban, I asked the Arabs whereabouts the 
Moabite stone was discovered? The answer was, "Between the two 
Jtdriths" Now, ^art^A means a ploughman; and I replied, "I suppose 
you mean the two ploughed fields?'" "No," said my informant, "I 
mean these two hills;" and it appears that every eminence in the 
country surmounted by ruined sites is called a " harith." 1 noted this" 
at the time as a curious local idiom, and took no further notice of it; 
but when I came across the name of the ancient capital of Moab, Kir 
Haraseth, and referred to the rabbinical authorities upon it, I found this 
word haraseth had considerably puzzled the commentators. Now, 
haresh, or haraseth^ in Hebrew, is precisely identical with the word 
" harith" which I had heard; and Kerek, the present representative of the 
ancient capital of Moab, stands upon the most decided eminence of this 
kind; and we can well understand how the ancient city might have 
been spoken of as par excellence the "city of the hill,"-ff'tr Haraseth. 
Thus we find in the present local idiom of the country the explanation 
of a difficulty which neither Jewish nor Christian commentators on the 
Bible were able to explain before. — Prof. E. H, Palmer , at Meeting of 
f JSaplaration Fund. 



The Web of Life^ by Rev. M. Brown, Hightae, is founded upon the 
of words Job vii. 6, **My days are swifter than a weaver's shuttle;" 
and is alike seasonable and impressive. The publishers are Messrs. J. & 
B. Parlane, Paisley. Mr. Glass issues the following: — Happy in Life and 
Ready for Death, by " A Glasgow Merchant," who has made several cred- 
itable contributions to our religious literature within the last few years. 
The present is abreast of its predecessors in spirit and style. Our 
Heavenly Father's Care, by the Rev. James Johnston, Glasgow, makes a 
felicitous use of the passage in Deut. xxxii. 11, 12, descriptive of the 
eagle's training of the eaglets; it is written in a lively manner, and is 
suflficiently illustrated by personal anecdotes to fit it for being attractive to 
the young. Rest at Last, from the able pen of the Rev. Henry Batchelor, 
Glasgow, and issued under the auspices of the Sabbath School Union, 
is a book for mature and maturing minds, and we recommend its re- 
markable story to the earnest perusal of young men. Greater Holiness^ 
^y the Rev. Andrew A. Bonar, may be read with equal profit by young 
and old; in matter and manner it is worthy of the estimable author, 
finally, we have two editions of the Scripture Text-Book, with 104 
^ons on the Life of Christ, for Sabbath Forenoon Meetings and 
Sabbath Schools, for 1873, prepared by the Glasgow Foundry Boys 
^%iou8 Society; one of the editions contains the hymns most in repute 
^ pi'esent in assemblies of the young. — Since penning the foregoing 
*>nef notices, and just on the eve of going to press, we have received an 
excellent little book by the Rev. M. Brown, of Hightae, entitled, Helps 

f^^ the Untrod Way, written in a thoughtful spirit and engaging style. 

We ^8ii it a wide circulation, for it is fitted to be useful. Mr. M' Galium 

^^ the publisher. 


"7 ^APER read by Mr. A. Aird, at a meeting of the Elders* Association of 

^^ United Presbyterian Church, touches judiciously upon some matters 

practical importance in our Sabbath school system. From the 

^^usoript, which has been kindly placed at our disposal, we extract, in 

^ndensed form, some of the observations : — 


If our classes were to assemble in Churches, we might have ample 
^^aoe, but not the most suitable or comfortable accommodation. Till 
^^thin a few years past, almost any place was considered good enough 
^T>r a Sabbath Bobool teacher and his class ; but in \h^^ d&^« oC ^As^tax^ 


reform, a slight improvement has, in some instances, been introduced ; 
but it is most inadequate. Is this because all our congregations are 
destitute of material means to erect plain yet suitable places for our 
schools, and the efl&cient carrying on of Christian work? If not, then 
the deficiency under which we labour must be due to indifference and 
apathy to our cause on the part of those who could easily supply the 
requisite funds. As in secular, so in sacred matters, one thing helps on 
another, and if we had better accommodation for our classes, our Sabbath 
school system would be more inviting. In England and America there 
has been great progress made in this direction, and as far as I know, it 
has been promoted chiefly by the wealthy members of churches, who 
like to see teachers and scholars enjoying comfort in their schools, as well 
as ministers and their people in the sanctuary. 


If any community should rise above class distinction, it is the Church 
of Christ; all its members should take a part in the work of the Lord. 
This is far, however, from being generally the case. To a very large 
extent our members do not seem to recognise their individual responsi- 
bility to Him whom they profess to serve. It is a comparatively stnall 
percentage of Sabbath school teachers that we obtain from the higher and 
better educated portion of our Church membership. I have come to 
this conclusion after 35 years* connection with Sabbath schools. But 
for the supply drafted from the middle and humbler classes, the staff of 
teachers would be meagre and feeble indeed. The same complaint is 
made over and over again by the most eminent and experienced teachers. 
Those persons who, in the providence of God, are favoured with a liberal 
education, do themselves and the cause of Christ injustice when they do 
not see it to be their high privilege and duty to consecrate their talents 
and time to Christian work. I frankly admit that there are many 
honourable exceptions to this in the upper and educated classes. But 
if we had more of the constraining love of Christ, would we not witness 
greatly extended co-operation amongst all classes of society in our 
churches, in this and other departments of usefulness? 


Amidst all the encouragements derived from the efforts of able 
ministers and laymen, to extend and consolidate our Sabbath school 
agency, we have still to lament the falling away of experienced teachers, 
and a lack of sympathy by many ministers, omce-bearers, and members 
of the Churches. For wanf of perseverance on the part of old and 
experienced teachers, a disproportionate number of our teachers are 
youths. Many of these are doing their work nobly. But when that 
work comes to be too exclusively devolved upon juniors, there is a dangei 
of its losing some of its moral and spiritual efficiency. There should be 
here a mixture of age and youth — of the strong and the weak ; each 
having a reflex influence upon the other. If it is desirable to have much 
sagacity and experience in our armies, why not the same in the army ol 
the Lord ? There are, also, numerous complaints of many of our teachers 
jem&inJDg but a short time at the work. Surely, in many instances, this 
^■■■Wttra of a low state of religion, in the soul. Again, oar time foi 


meeting in the afternoon is unsuitable. The day is too far gone when 
most of our schools assemble. To carry on our e very-day duties with 
freshness and energy, we must begin early. Should there not be some- 
thing of the same kind here? Would it not be better for both ministers 
and people, and especially conduce to the more efiBcient comfort of all 
engaged in Sabbath school work,, if the present afternoon service began 
at 8 o'clock? Then we would have a better opportunity in the afternoon 
for the religious instruction of our families, and be fresher for the duties 
of the Sabbath class. Once more, there is the defect of our not looking 
minutely after all the districts of our city, in the manner which Dr. 
Chalmers exemplified in his territorial system. There is need in these 
days to resuscitate that system of working the Sabbath school system. 

[On the subject of children's services, Mr. Aird referred to the growing 
practice of addressing the young of a congregation from the pulpit, either 
*t stated periods, or in the course pf the ordinary ministrations every 
Sahbath ; and passing from this department, he warmly commended to 
the Christian sympathy and support of his audience the services of the 
Mission Schools and the Foundry Boys Society.] 


{Continued from p. 273, vol. xxiv.) 


U. Archbishop Cranmer, martyred a.u. 1556. The following is part 
of 8 letiter, which he wrote while in prison, to a pious lady: — *' The true 
Comforter in all distresses is only God, through His Son Jesus Christ; and 
whosoever hath Him hath company enough, if he were in a wilderness 
alone; and he that hath twenty thousand in his company, if God be 
absent, is in a miserable wilderness and desolation. In Him is all comfort, 
and without Him is none ; therefore, I beseech you, seek your dwelling 
there, where you may truly and rightly serve God, and dwell in Him, and 
have Him ever dwelling in you. And the Lord send His Holy Spirit to 
lead and guide you wheresoever you go; and all that be godly will say, 

15. James Usher, Archbishop of the Irish Church, died a.d. 1655. Ad- 
dressing Dr. Barnard, he said, ** Look you be not found in the out- 
ward court, but a worshipper in the temple before the altar, for Christ 
will measure all those that profess His name, and that call themselves 
His people ; and the outward worshippers He will leave out to be trodden 
down by the Gentiles. The outward court is the formal Christian, whose 
religion is in performing the outward duties of Christianity, without 
having an inward life and power of faith uniting him to Christ ; and 
these God will leave to be trodden down, and swept away by the Gentiles; 
but the worshippers within the temple, and before the altar, are those who 
do indeed worship God in spirit and in truth; whose souls are made His 
temple, and He is honoured and adored in the most inward thoughts of 
their hearts ; and they sacrifice their lusts and vile affections, yea, and 
their own wills to Him ; and these God will hide in the hollow of Hia 
liand, and under the shadow of His wings." 


16. Robert Leighton, a Scotch Archbishop, resigned his dignity, and 
after ten years died a.d. 1684. He was a pattern of apostolic piety, hu- 
mility, and zeal. In his commentary on the first Epistle of Peter, he 
says, ** Believers, finding the stream of grace in their hearts, though they 
€iee not the fountain whence it flows, nor the ocean into which it returns, 
yet they know that it hath its source, and shall return to that ocean which 
arises from their eternal election, and shall empty itself into that eternity 
of happiness and salvation." — [Leighton was some time Bishop of Dun- 
blane, (where his library is still preserved,) and afterwards Archbishop of 
Glasgow. He resigned his see during the persecution of the Covenanters 
in Scotland, promoted by Archbishop Sharps, from whose ferocious spirit 
and policy the gentle nature of Leighton recoiled. He was originally a 
Presbyterian minister. It was the custom of his Presbytery to inquire 
of the brethren twice a-year, whether they had preached to the times ? 

gnd these were then, and for many a long year, troubled enough.) " For 
od's sake," was Leighton's reply, " when all my brethren preach to the 
times, suffer one poor priest to preach tor eternity. "'\ 

17. Fenelon, a Roman Catholic Archbishop in France, died a.d. 1715. 
In a letter to a young person, he says, "0, my dear child, the whole 
Christian life consists in dying to ourselves to live unto God. We only 
mistake under the fine pretences of perfection, in pursuing that which 
flatters us, instead of satisfying God ; and in wishing to reconcile re- 
ligion to our plans, instead of subjecting all our opinions to the cross of 
Jesus Christ. That life which resists God is a life deceitful and painful; 
on the contrary, that death which yields to God is a death of peace, and 
of union with the true life. This happy death is a life hid with Christ in 
God; but the life of carnal consolations is a deceitful life. 0, my dear 
ohild, let us die to every thing, that Jesus Christ alone may live in us.'* 
In a sermon he makes the following appeal to infidel men: — " Who are 
you, ye profane men, who laugh when ye see a renewed sinner following 
Jesus Christ, and counteracting the torrent of his passions? What, then, 
you cannot endure that we should declare ourselves openly for the God 
who created us. According to you, it is folly to live by faith, in hope of 
«temal life. Who, then, are you, you that make a jest of religion, as well 
as of the religious? Are you of another religion? Or do you believe 
any? Go, then, out of our churches, begone from our mysteries; go, live 
without hope, without Christ, without God in the world!" 

18. Seeker, Archbishop of Canterbury, was brought up a Dissenter. 
He died a.d. 1768. In his first charge to the clergy of his diocese, he 
exhorted them in the following terms: — "You must be assiduous in 
teaching the principles, not only of virtue and natural religion, but of the 
Gospel; and of the Gospel, not as almost explained away by modern 
refiners, but as the truth is in Jesus. You must set forth the original 
corruption of our nature; our redemption according to God's eternal pur- 
pose in Christ, by the sacrifice of the cross; our sanctification by the 
influences of the Divine Spirit, the insufficiency of our own good works, 
end the efficacv of faith unto salvation." In his last charge, two years 
before his death, he urges his clergy, with much seriousness: " Set before 
jrour people," says he, " the lamentable condition of fallen man, the 

numerous actual sins by which they have made it worse, and the re- 


^emption wrought out for them by Jesus Christ, the nature and im- 
portance of true faith in Him, and their absolute need of the grace of the 
Divine Spirit in order to obey His precepts." 

19. Dr. John Owen was a Dissenter of the Independent denomination, 
one of the greatest theologians of the Christian Church. He died a.d. 
1683. At the close of his invaluable Exposition of the Epistle to the 
Hebrews, he says, **To Jesus Christ doth the poor unworthy author of 
this Exposition desire, in all humility, to ascribe and give eternal praise 
and glory for all the mercy, grace, guidance, and assistance which he 
hath received from Him in his labour and endeavours therein. And he 
humbly prays, that if, through His assistance, and the guidance of His 
Holy Spirit of light and truth, any thing hath been spoken aright 
concerning Him, His office. His sacrifice, His grace, His whole mediation, 
any light or direction communicated to the understanding of the mind of 
the Holy Ghost in this glorious scripture, that He would make it useful 
and acceptable to His Church, here and elsewhere. To Him be glory 
for ever and ever. Amen." Two days before his death, he wrote to a 
friend; the following is part: — "I am going to Him whom my soul has 
loved, or rather, who has loved me with an everlasting love, which is the 
whole ground of all my consolation. I am leaving the ship of the 
Church in a storm; but w'hilst the great pilot is in it, the loss of a poor 
nnder-rower will be inconsiderable. Live and pray, and hope and wait 
patiently, and do not despond; the promise stands invincible, that He 
will never leave us, nor forsake us." 

20. Mr. Halyburton, Divinity Professor in the University of St. 
Andrews, Scotland. He died a.d. 1712. In his illness he triumphed 
in the full assurance of heavenly hope. Anticipating his dissolution, he 
said, " I shall shortly get a very different sight of God from what I have 
ever had, and shall be made meet to praise Him for ever and ever. O 
that thought of an incarnate Deity is sweet and ravishing ! how I 
wonder at myself, that I do not love Him more, and that I do not admire 
Him more! What a wonder that I enjoy such composure under all my 
bodily pains, and in the view of death itself, O blessed be God that I 
was born! that I was where He is. I have a father and mother, and 
ten brothers and sisters, in heaven, and I shall be the eleventh. O, there 
is a telling in this providence, and I shall be telling it for ever. If there 
be such a glory in His conduct towards me now, what will it be to see 
the Lamb in the midst of the throne? Blessed be God that ever I was 
bom !" To his physician he said, " The greatest kindness I am able to 
shew you, is to recommend religion to you. There is. Doctor, a reality in 
religion. Every one that is in Christ is a new creature ; he hath union 
with Christ and a new nature. This is the ground -work of the matter." 

Oh how needful it is for us to be gentle and patient with each other, 
for we know not, we cannot know, how one unkind word may add another 
sorrow to a heart already too heavy with its burden! We fancy a sharp 
word hastily spoken cannot be felt, because it is not meant; but it may be 
the one drop which overflows the cup of anxiety and sorrow. 



There is reason to believe that a considerable amount of literature is 
circulating among the young which is most demoralizing in its tendency 
and results; and we fear that many teachers are not aware of the 
baneful influence which the use of such books and periodicals must 
have upon the intellectual and moral character of those for whose welfare 
they are solicitous. Even when the numerous efforts which have of 
late years been made for the supply of religious periodicals for the 
young are taken into account, there is still an urgent call upon Sabbath 
school teachers to be more active in the way of encouraging their 
scholars in the perusal of books of a thoroughly pure and elevating 
description, and such as would aid in forming habits of reading and 
sustained thought. A large proportion of our most valuable periodicals 
consists of articles of a fragmentary and ephemeral nature, which, how- 
ever suitable for a leisure hour, ought not to supplant such books as 
may be more solid and instructive, and therefore better calculated to 
leave durable impressions upon the mind. 

Impressed with these views, the Directors of the Glasgow Sabbath 
School Union are anxious to stir up the various Societies to endeavour 
to interest their scholars in their respective Libraries, and to regard 
them as most important agencies for good. The value and usefulness 
of a Library, however, depends so much upon its careful selection, and 
the frequency of the additions made to it, that they have made arrange- 
ments to aid affiliated Societies in this matter, by offering at half-price, 
under certain conditions, selections from the large assortment of 
▼olumes which the Committee of the London Union supply as specially 
suitable for Sabbath School Libraries. 

In order to extend the benefits of the scheme as widely as possible, it 
has been resolved to limit the value of the grant to each Society, in the 
meantime, to Five Pounds; but selections for a smaller sum may be 

Specimen volumes may be seen at the Religious Institution Rooms; 
and the Secretaries authorize us to say they will be glad, if desired, to 
forward a copy of the catalogue, which embraces upwards of 1,400 
volumes, to any of the Societies or schools connected with the Union. 

At the time when President Olin was seized with that illness wliich 
was the precursor of his death, his youngest child, a babe of about two 
years old, was ill and restless, though the parents did not then apprehend. 
a fatal result. The day of discovered danger the father was walking in, 
the room where his child lay, when the babe suddenly called, " Papa !" 
desiring to be lifted in its father's arms. " Pa, take baby ! " Dr. Olio, 
took the child and walked up and down the room. The child said : " Pa, 
kiss baby !" *' Mamma, kiss baby ! " and, when this was done, looked up 
and exclaimed, *' Now, God, take baby ! " and immediately breathed its 
last in its father's arms. Was not this a ministration from the invisible 
world ? The believing father received it as such, and vas comforted. — • 
I?r. Oheever, in the Independent. 



(By Rev. George W, Doane.) 

What is that, mother ? — 

The lark, my child ! — 
The mom has but just looked out, and smiled. 
When he starts from his humble grassy nest. 
And is up and away, with the dew on his breast. 
And a hymn in his heart, to yon pure bright sphere. 
To warble it out in his Maker's ear. 
Ever, my child, be thy mom's first lays 
Tuned like the lark's to thy Maker's praise. 

What is that, mother? — 

The dove, my son ! — 
And that low sweet voice, like a widow's moan, 
Is flowing out from her gentle breast. 
Constant and pure by that lonely nest. 
As the wave is pour'd from some crystal urn. 
For her distant dear one's quick return. — 
Ever, my son, be thou like the dove. 
In friendship as faithful, and constant in love. 

What is that, mother? — 

The eagle, boy ! — 
Proudly careering his course of joy, 
Eirm in his own mountain vigour relying. 
Breasting the dark storm, the red bolt defying. 
His wing on the wind, and his eye on the sun. 
He swerves not a hair, but bears onward, right on. — 
Boy, may the eagle's flight ever be thine. 
Onward, and upward, trae to the line ! 

What is that, mother ? — 

The swan, my love !— 
He is floating down from his native grove, 
No loved one now, no nestling nigh. 
He is floating down by himseli to die ; 
Death darkens his eye, and unplumes his wings. 
Yet the sweetest song is the last he sines. — 
Live so, my love, that when death shall come. 
Swan-like, and sweet, it may waft thee home ! 

. Qualifications of a Superintendent. — The man who undertakes th« 
^Xities of a Sabbath school superintendent, should be possessed of a clear 
^^ad, a warm heart, a life-like, serious, yet cheerful manner, added to 
^\imble piety. He should be able to express himself clearly, forcibly, and 
briefly. He should remember that his authority is not magisterial, or 
parental, hut that of a constitutional ruler, himself governed by the same 
^ules by which he governs others. He should rule so that his authority 
^ay never be questioned. He should never talk about his " rights." He 
should be disinterested and impartial, and should never overshadow his 
teachers. He should have a spirit and temper such as it would he de- 
sirable to diffuse throughout the school, decided, not fitful, obstinate, or 
heady, but strong in purpose, strong in effort, and strong in the Lojrd. 



Letters on Sabbath School Accommodation and Children's Services in next 

Inquirer. — The Report of the Perth Convention is at length on the eve 

of publication. 
The matter for each Number of the Magazine requires to be in the hands 

of the printers not later than the middle of the month bef<yre publication. 

The insertion of communications sent later cannot be guaranteed. 
We cannot undertake to return rejected communications. 

District Unions. 
The friends who favour us with reports of the District Unions are 
requested to study brevity ^ and to limit tlieir statements to proceedings 
of general importance. 


Glasgow Sabbath Scjhool Union. 
— ^The ordinary meeting of Directors 
was held on Monday evening 16th 
December. Five District Union re- 
ports were submitted ;^ and are com- 
mendation &om the Middle, to have 
meeting to consider Mr. 

Keddie's Convention paper, "The 
District Sabbath School," was remit- 
^ ted to a Committee to consider and 
report Publications* Committee re- 
ported progress in Library Books 
Scheme and resignation of Mr. Cuth- 
berteon as editor of "Notes on the 
Lessons. " Thanks were voted to Mr. 
Cuthbertson for his most valuable 
services; and the Committee were 
empowered to obtain a successor. 
Statistics' Committee reported resig- 
nation of Mr. Bonald as convener, 
to whom thanks were also voted for 
past services. Mr. M 'Ornish was 
appointed to act in his stead till close 
^session. A reconmiendation to 
the District Unions to hold their an- 
nual meetings, if possible, in Febru- 
ary, was unanimously approved of. 
XEe G<numittee on Unions reported 
progress; and reports were read from 
several of the delegates who repre- 
sented the Glasgow Union at the 
NaUanaA. Convention held at Perth in 
September bust. The Committee on 

Co-operation with kindred Societies 
reported progress, which was ap- 
proved of. 

Middle District Sabbath Schooi^ 
Union. — The usual bii-monthly meet- 
ing of this Union was held in the 
Eeligious Institution Booms, on Tues- 
day evening, 10th December — ^Mr. 
Colin Brown, President, in the chair. 
Beports were given to the meeting 
from the Music Class, Lantern, aod 
Visitation Committees. The Presi- 
dent gave an interesting account of 
his visit to the Convention at Perth, 
calling special attention to the paper 
read there by Mr. William Kedcfie; 
and it was agreed to suggest to the 
General Union that they should hold 
a special meeting to consider and dis- 
cuss the contents of this paper. Mr. 
Laird detailed the business that had ^ 
occupied the General Union at 
recent meetings. The Secretary 
instructed to make arrangements fc 
the Model Lesson Class for the tlux. 
nights set apart to the Middle by the 
General Union. The Chairman inti- 
mated the death of Mr. Thoi 
Hamilton, a much-respected office — 
bearer of this Union; and the meet* - 
ing expressed its sense of the lo9i9 
sustained by his death, and its sym.- 
pathy with his bereaval family. 




South-Eastern Sabbath School 

Union. — ^A social conference of the 

tesbchers of this Union was held on 

Frid^ evening, 13th December, in 

the Hall of Great Hamilton Street 

Congregational Church — James Tem- 

plfiton, Esq., President, occupied the 

(to*, and wasaccompanied byMessrs. 

Wm. E. Kobertson, James Miller, 

James Eichmond, M. Wotherspoon, 

*jd other directors. After tea, the 

fi^sident briefly addressed the meet- 

^g. Messrs. Miller and Kobertson 

l^ve in a report as delegates to the 

o*bbath School Convention recently 

^d at Perth. Their statements 

^ere exceedingly interesting. The 

Villaining part of the evening was 

^cupied by a discussion upon Teach- 

^^ Training Classes, and what sys- 

z^ti of Rewards is best adapted for 

.^*M>bath schools. The topics were 

S^taroduced by Mr. John Neil and Mr. 

*'"^Jne3 Murdoch respectively, and a 

^^imber of teachers took pait in the 

.^ NoKTH- Western Sabbath School 
0"nk)H. — ^This Union met on Tuesday, 
^Oth December, in the HaU of Free 
^tfc Stephen's Church — Mr. Gray, 
^leaident, in the chair. The various 
;— committees having reported progress, 
"^e remit from the General Union 
^^garding the Teachers' Model Les- 
^^Dn Class was taken up ; and it was 
^^reed to take charge of it on 10th, 
^ 7th, and 24th February. The sub- 
^^ect of Statistics was next consi- 
^[ered, as requested by the General 

North-Eastkrn District Sab- 
bath School Union. — ^The Annual 
Social Conference of this Union was 
lield in the Hall of Sydney Place U. 
P. Church, on the evening of Friday, 
22d Novembei^-W. F. SiSmon, Esq., 
the President, in the chair, supported 
by Mr. James Eichmond, one of the 
Secretaries of the General Union, and 
Messrs. Wotherspoon, Howatt, Hen- 
derson, Macarthur, Walker, &c. The 
number of teachers present was about 
150. The Chi^irman having made 
some suitable opening remanks, the 

Secretary, Mr. Andrew, gave a short 
address on the work of the Union, 
pointing out in particular what the 
Union is, what objects it aims at, 
and how these are accomplished. Mr. 
James Howatt gave an interesting 
account of the recent Sabbath Scho<3 
Convention at Perth. Mr. John 
Henderson called attention to the 
Statistical statement in regard to the 
North-Eastem District which ap- 
peared in the October Magazine. — 
The usual bi-monthly meeting of the 
Directors was held on the evening of 
Monday, 2d December— W. F. Sal- 
mon, Esq., occupied the chair, and 
there were 19 representatives pre- 
sent. The Treasurer reported the 
transfer of £100 to the Treasurer of 
Free St. John's, for behoof of the 
Institute under their care. The Con- 
vener of the Visitation Committee 
stated that reports had been received 
regarding the majority of the schools 
to the north of Duke Street. They 
were generally represented to be in a 
healthy condition; and it was con- 
sidered worthy of note that there 
was an increase of adult classes. The 
Secretary read a report on the social 
conference of teachers. A letter from 
the Secretary to the General Union 
called attention to the Model Lesson 
Class, and also referred to the issu- 
ing of the usual Statistical Schedules. 
The Secretary was empowered to 
use whatever means he might think 
proper to secure early, accurate, and 
luU returns. In connection with the 
report of the Visitation Committee, 
the question was raised, whether the 
Union was in a position to give as- 
sistance to teachers willing to receive 
it in the work of organizing their 
schools? No formal resolution was 
proposed; but a general opinion was 
expressed that efficient aid might be 
given by some of the Directors who 
had had long experience of Sabbath 
school work. 

Partick and Billhead Sabbath 
School Union. — This Union met on 
12th December— Mr. H. Stewart 
occupied the chair. It Yraa re^rted 



regarding Sabbath Scholars* Enter- 
tainments, that the suggestion of the 
Union, that they should be h^d 
about the first week of February, had 
been favourably received by the dif- 
ferent Societies, and that there was 
reason to believe that the object of 
the Union — ^viz., the preventing of 
children from wandermg between 
schools — ^would be attained. Mr. 
Ferguson gave in a report of his visit 
to the Perth Conference, alluding 
specially to the speech of the Kev. 
John Marshall I^ing on '' Sabbath 
Schools in America," and that of 
James Bell, Esq., on "Sabbath 
Morning Services for the Young." 
A letter was laid before the meeting 
from Mr. Ronald, intimating his 
resignation as Secretary, on account 
of his removal to Liverpool. The 
Directors expressed their regret at 
losing his valuable services, and 
awarded him a very cordial vote of 
thanks for the trouble he had taken 
in behalf of this Union. The Con- 
vener of the Teachers' Preparation 
Meeting reported that the attendance 
had been fair and encouragiog. 

The Death of a Maori Chief. — 
The New Zealand Herald records the 
death of a venerable Maori chief, 
named Eruera Patuone, who is stated 
to have been 103 years old. He was 
eight years old when Captain Cook's 
vessel arrived in New Zealand, he 
having gone on board with his people, 
and received presents. A correspon- 
dent, who saw Patuone in 1840, 
states that he heard the old chief 
^ve an account of his visit to Captain 
Cook's ship, when he accurately 
described the dress worn by the 
celebrated navigator, and that of his 
crew. Patuone was the son of a 
cannibal, and was a cannibal himself 
until he was converted to Christianity 
by the Rev. Samuel Marsden, who is 
still affectionately remembered as the 
missionary of the Maoris; and he 
often did good service to British rule 
in the colony, being a faithful servant 
and a valiant warrior, though his 
voice was always given in favour ofL 
peace. The correspondent condude^^ 
his brief account of him by statin g^ 
that "his dark skin covered a liii^i__ 
Christian's heart." 


Ai TAKEN.-^oshua viii. 

Verse 1. — ^The ease with which Jericho fell into the hands of the IsraelL_-^»s 
appears to have led Joshua to under-estimate the prowess of the people of ^i, 
against whom he sent an army of only about three thousand. Their discomfitoM^Te, 
however, as we have seen, arose from the sin of Achan. The camp having l> ^en 
purged from this man's covetousness and sacrilege, Joshua is instructed by "the 
Lord to resume the attack upon Ai with *'all the people of war." H^^ is 
animated by the sure prospect of victory, promised by the Lord. 

Verse 2. — The spoil of the city is to be given to the people, who, in ace <Drd- 
ance with the Divine command, had consecrated the entire wealth of Jerich<:> ^ 
the service of the Lord. *' Lay thee an ambush," a feint or stratagem in "^sr. 
*'An ambush," remarks Scott the commentator, *'was also to be formed \xy the 
command of God himself, for it was as lawful to outwit their enemies sts to 
overpower them. No treaties were violated, no oaths broken, no falselxoods 
uttered ; and it cannot be requisite to inform our enemies of our intentions and 
purposes, however they may be deceived by appearances. But perjuries, lies, 
and infractions of treaties, cannot, in any war or in any case, be allowable or 

Verses 3-8. — These verses contain the general order for the assault of the 


Verses 9-13 describe the general's disposition of his troops, on the com- 
pletion of which "Joshua went that night into the midst of the valley." The 
preTloos night he had lodged among the people in the camp. It is supposed 
that he sought privacy to pray for the blessing of Jehovah. He had similarly 
retired from the camp before the siege of Jericho, when the Angel of the Cove- 
nant appeared to him. This second allusion to his seeking retirement is notice- 
able, as indicating a devout thoughtfulness of character; as the repeated re- 
ferences to his rising early in the morning shew his habit of activity and alert- 
ness as a commander. 

Verses 14-29 narrate^ the progress and success of the battle, ^ the capture 
of the city, and its results. 

Verses 30-35. — These verses describe a great and solemn religious service, in 
^Mch the whole people of Israel engaged. An altar was built, sacrifices were 
offered, and the law of Moses was anew recorded on stones, and read to the 
assembled congregation, including '*the little ones." Israel renewed his cove- 
Jiant with Grod; a becoming act of consecration, after the Lord had rewarded the 
fidelity of the people with victory. 

Practical Lessons. 
"Pear not," &c., was addressed to Joshua when he and the people had put 
*^ay from them "the accursed thing." We cannot expect the blessing of God 
Qpon any of our undertakings if we cherish sin in our hearts, (Psal. Ixvi. 18.) 

Victory was not the only reward of the people's obedience. Having consecrated 
the spoils of Jericho to the treasury of the Lord, they were permitted to appro- 
priate the wealth of the wicked inhabitants of Ai to themselves. They were no 
losers by waiting the Lord's time. 

Aohan, on the contrary, hastened to be rich, and his short-sighted folly 
^Toiight destruction on himself, disgrace on his family, and discomfiture on the 
amy of the faithful. 

The distractions of war did not prevent Joshua from engaging the army and 
People in a solemn renewal of their covenant with God. fie knew too well the 
value of time, to let one duty jostle out another. His attention to "the^ little 
ones," affords encouragement to parents and Sabbath school teachers to train up 
tbe young in the knowledge and practice of godliness. 

The recording afresh of the law of Moses reminds us of the preciousness of a 
T^tten revelation of the will of God. "Blessed is the people that know the 
joyful sound," (Psal. Ixxxix. 15.) Much more happy, but much more responsible, 
^'e children who hear the sound of the Gospel, than "the little ones" who lived 
^der the stern conditions of the old covenant. 

Memory Exercise— Shorter Catechism 53. — Psalm xlvii. 1-4. 
Subject to be Proved — God blesses true Penitents. 

Text for Non-Beading Classes, 

*' Joshua burnt Ai, and made it au heap for ever, even a 
^^solation uato this day." — Joshua viii. 28. 

Fraud of Gibeonites. — Joshua ix. 

Verses 1, 2. — Our last lesson recorded the consecration of Israel, by a great 
^^ligious observance, to the service of the God of their fathers after the assault 
*^<l capture of Ai. The tidings of their conquests and their covenant with God 
Jpread fast and far throughout Canaan. When the kings of the tribes *' heard 
hereof," they gathered together from hill, valley, and aQ&-ooa&\., ^\i^ ^xl^^x^ 


into a confedentioii against their invaders. ^Glitary pnidence might hare 
justified in their eyes an attempt to prevent Israel from crossing the Jordan ; 
tiieir confederation now was the dictate of blind obstinacy and desperation, and 
could only result in their own destruction. 

Verses 8-15.— The Gibeonites, however, resolved on trying to gain by strata- 
gran what they had no hope of winning by force — ^protection from the fate im- 
pending over the other tribes of Canaan. They not only knew what the Lor^ 
had done for His people at Jericho and Ai, (3,) but had " heard the fame of Him 
and all that He did in Egypt,'* (v. 9,) and to the enemies of Israel on the other side 
of Jordan, (v. 10 ;) they knew also that the doom of Canaan was sealed by th< 
decree of God, (v. 24,) and that their only hope of safety lay in drawing Joshua 
into a solenm league for their preservation. The Hivites, the dwellers ii 
Gibeon, were expressly included in the sentence pronounced against the 
Canaanites, (Dent. xx. 17.) In the case of the cities of other and remote 
nations, the Israelites were allowed to offer them peace on condition of theii 
surrendering and becoming tributaries, (Deut xx. 10, 11.) The Gibeonites do 
not appcKBT to have Imown, that by renouncing idolatry, as they afterwards did, 
and casting themselves upon the mercy of God, they might have escaped the 
doom of Canaan, even as Rahab and her relatives were protected at the fall of 
Jericho. They went to work wilily ; their chief men came to Joshua pretending 
to be ambassadors from a distant country ; they pointed, as proofs of the length 
and fatiguing nature of their journey, to their old, worn provision-sacks, rent 
and patched leathern wine-bottles, dry and mouldy bread, threadbare garments, 
and clouted shoes. To keep up the make-believe, they cunningly ignored the 
recent events at Jericho and Ai, (v. 9, 10,) the news of which was not to be 
supposed to have travelled as yet to a distant land. It is equally a proof of tiieir 
wiiiness, and of Joshua's credulity in the matter, that they evaded a direct 
answer to the inquiry, '* Prom whence came ye ?" They offered full submission, 
and entreated Joshua to enter into a defensive league with them. The deceptum 
was successful, (v. 14.) " And the men took of their victuals " — marginal reading, 
** They received the men by reason of their victuals." Joshua and the princes 
of Israel came under the solenm obligation of an oath to protect the Hivites of 
Gibeon, it being emphatically stated that they " asked not counsel at the month. 
of the Lord." 

That oath was sacred, and could not be violated, (Psal. xv. 4.) The unguarded 
conduct of Joshua was the more censurable, inasmuch as a throne of grace 
was open to him for direction in every difficulty; besides, as the leader o^ 
Israel, there was a special provision made for his asking counsel of the Lord- 
in all such circumstances, through the interposition of Eleazar the pries^^ 
(Num. xxvii. 21.) 

The league was in its nature binding, although obtained by fraud. Obser^^ 
how the lying pretensions of the Gibeonites (v. 4, 5, 6) required to be made mo*^ 
plausible by fresh falsehoods, (v. 11, 12, 13.) A lie seldom stands alone. Still tta-* 
Gibeonites acted with greater discretion than the confederate kings. They hs-^ 
faith in the purposes of God, according to their light; and their voluntary sul^ 
mission to the (rod of Israel implied the renunciation of idol-worship, ai^-^ 
acceptance of the laws which governed the chosen people. The Lord approv^*^ 
of the good faith held with the' Gibeonites, as is shewn by His displeasure wit^^ 
Saul, long afterwards, for inflicting injury upon that people, (2 Sam. xxi. 1-3.) 

Verses 16-27. — ^The cheat practised upon Joshua was speedily detected. Tli* 
Gibeonites were found to be the "neighbours" of IsraeL Gibeon, situated ^ 
few miles from Jerusalem, was one of the chief cities of this people, and it^ 
inhabitants were ** mighty," (chap. x. 2.) In virtue of their oath, the princes 
of Israel spared Gibeon and three other cities. The Israelites complained 
against the clemency sfiewn to these Canaanites, whose cities they had hoped 
to capture and plunder. (The cities are afterwards repeatedly named as having 
come into possession of the Israelites. See chap, xviii. 25-28, &;c.) But the 
princes of Israel were true to their engagement, (v. 19, 20.) Rebuked by Joshaa 
^r their deceitfaJneaa, the inhabitants were made '' hewers of wood and drawers 


r** to the Levites. Humbling as were the conditions prescribed to the 
y" men of a ** roval" city, they pleaded the necessity of the case in excuse 
untruthfulness, (v. 24,) and readily acc^uiesced in the sentence of perpetual 
!, (v. 25.) But lowly as was their service, it was in the house of the Lord. 
's bondmen became the Lord's freemen." It is better to be a doorkeeper 
ouse of the Lord, than to dwell in the tents of wickedness. 
3 appropriate the language of the Gibeonites, and make it the expression 
willingness to resign all to Christ—'' And now, behold, we are in thine 
s it seemeth good and right unto thee to do unto us, do." 
Memory JExercise— Shorter Catechism 54. — Psalm ci. 6-8. 
Suibject to he Proved— God's Counsel should be Sought. 

Text for Non-Reading Classes. 
iiej said unto him, From a very far country thy servants 
me because of the name of the Lord thy G-od : for we have 
the fame of Him, and all that He did in Egypt.'* — Joshua 


Siege or Gibbon.— Joshua x. 
-The kin^ of five independent states, including the king of Jerusalem, 
on the invitation of the latter, a confederacy to punish the Gibeonites for 
^ne over to the side of the Israelites, and thus weakened the resistance of 
ates to the progress of their conquering invaders. Gibeon was not itself 
be royal cities, but its importance is signified by its being described as "a 
ty," — **as one of the royal cities." The Ave kings having laid siege to 
the citizens sent an urgent message to Joshua, soliciting his aid. The 
tee having become subject to the Israelites, were therefore entitled to their 
Dn. True to his solemn engagement to the Gibeonites, Joshua promptly 
nen of war to the relief of the besieged city, shewing his eagerness by 
ig *'all night." His sudden descent upon the camp of the confederate kings 
^ssful. Hitherto the enemies encountered by the Israelites had been com- 
ily few and feeble ; on the present occasion they were to do battle with 
lable union of five armies ; but Joshua received from the Lord a promise 
ry, (v. 8,) which was speedily and amply fulfilled. "The Lord discom- 
im," (v. 10,) through the instrumentality of "mighty men of valour," whose 
was directed by a brave and prudent commander. Still, observe that the 
is ascribed to the Lord, who works by means in carrying out His purposes 

— If the sudden defeat of the confederate armies was remarkable, still 
^1 were the incidents of their retreat. The shower of hailstones and the 
i; still of the sun and moon, were alike miraculous, and are not to be 
ed for on scieutific grounds. Destructive showers of hailstones of great 8i2se 
infrequent in the East ; but in this instance they were directed by Almighty 
and while they destroyed more of the discomfited army than the swor^ 
ly fell upon the pursued, not upon the pursuers. The second miracle was 
d by prayer to the Lord on the part of Joshua, who, no doubt, acted, in 
iderful transaction, under Divine impulse. Note, that the miracle is narrated 
le popular language, irrespective of our knowledge of the movements of the 
y bodies ; any more precise and scientific terms would have been then, and 
still be, incomprehensible to the popular mind. All attempts either to 
, or to explain away, the miracle here narrated, have proved unavailing, 
fficient, that for the certainty of this stupendous miracle we have the testi- 
f Him who controls the laws of nature. " Is there anything too hard for 


"Book of Jaslier," (v. 13,) an uninspired book of Hebrew annals. 16-43.- 
five kings escaped the shower of hailstones and the sword of their pui^suers, 
to meet a more ignominious fate, (v. 26.) None of the Israelites appear to 
fallen in the combat and subsequent pursuit; "all Israel" returned with 
victorious leader to the camp at Gilgal, (v. 15, 43.) The subsequent career < 
Israelites, as narrated in the verses, (from 28 to the end of the chapter,) w 
unbroken series of conquests. The destruction of the enemies of God and c 
people was universal and terrible, (v. 40 ;) but as the agent of this carnage, J« 
acted " as the Lord God of Israel commanded." " Shall not the Judge of a 
earth do right?" 

Practical Lessons. 

1. The Gibeonites having incurred the enmity of the five kings and their pe 
by taking part with the Israelites, illustrate the experience of the children o 
when they renounce the service and friendship of the world, and espouse the 
of the Redeemer. " Marvel not if the world hate you ; ye know that it hate 
before it hated you." 

2. In the unrelenting warfare which Christians are required to wage with 
spiritual enemies, of which the most formidable are their heart sins, let the 
cheered on to ultimate and complete victory by the Lord's assurance, " 
them not, for I have delivered them into thine hand." 

3. In warring a good warfare against our spiritual foes, let us remembei 
faith as well as the courage of Joshua, whose invocation of the power of Go 
fore the miracle of the sun and moon standing still, was indeed " the pray 
faith." See James v. 17, 18, for a corresponding instance of " the effectual fei 
prayer of a righteous man " availing to the suspension, by the Almighty Lawg 
of the laws of nature. Thus prayer is the power that moves the hand that n 
the heavens. 

Memory -Sicercwg— Shorter Catechism 55. — Psalm xciv. 1-3. 
Sfubject to he Proved— Qo6, is the Source of Strength. 

Text for Non-Reading Classes. 
" The men of G-ibeon sent unto Joshua, saying, Come u] 
us quickly, and save us, and help us ; for all the kings of 
Amorites that dwell in the mountains are gathered toge 
against us." — -Joshua x. 6. 

Jesus Casts out a Legion of Devils.— Mark v. 1-20. 

1. The District, (v. 1.) — Jesus had been labouring all day on the Caper 
shore, and in the evening " they took Him even as He was," (chap. iv. 36, 
crossed to the east side of the Sea of Galilee, to the country of the Gadai 
The east shore was hilly, with numerous burial places all along the slopes. 
the Gadarenes were a sort of half-castes, who observed the Jewish law only 

2. T?ie DerrwniaCf (2-5.) — He dwelt atnong the tombs, in the caves that sti 
that eastern shore. What a life in death, and what a picture of the ravages o 
No mom couZd bind him. They had tried it— they had tied his feet, (fetters, 
they had tied his hands, (chains,) but it was of no use. He snapped thes 
Samson did the green withs. No man could tame him. He was literally 
utterly under the power of the devil, who seemed to delight in tormenting hir 
he kept crying out, and cutting himself toith stones. What a picture we have 
of the deiol's service ! Surely he is a hard taskmaster. Blessed Jesus ! He 

, to destroy the works of the devil. He has power to bind the strong man, ai 
east him. out 


3. The Mirade, (6-13.)— The poor man was not beyond the power of Jesus. He 
is drawn towards Him by an irrepressible instinct. This speaks well. He ran 
and worshipped Him. Jesus immediately ordered the devil to come out of him. 
fiat be will not do so without a struggle, and so he cries to Him, '' What have I 
to do with thee?" Leave me alone. This is always the devil's cry. He wishes 
nothing more than to be left alone. If Jesus wovM only leave him, then he would 
be sure of his victim. So it is now. Whenever Satan sees a man awaking to a 
sense of his sin, he is sare to be at hand, to try and rock him to sleep again. Be 
thankful that you are not left alone. Be thankful if Qod rouses you from sleep. 
Never mind the rude shaking. It will do you good. Anything rather than being 
left al(ym with the devil. Praise God for anything that awakens you. He means 
kindly by you when He gives you no rest. FindLng that he must quit his hold, 
the devil tries to stop the work of Christ. Note how, (10-13.) ^Jhy did Jesus 
allow this ? We shall see. 

4. Tht Results of the Miracle, (14-20.) — First, on the people. They cared more 
for their swine than for this great work of mercy. And so Christ tned them by 
pennitting the devils to enter into the swine. God acts in this way still. He gives 
men their choice. He sets before them life and death ; and if they choose death. 
Be lets them have their will. So here, (v. 17,) they pray Christ to depart. We 
never read of His coming back. Take care and do not send Christ away. His Spirit 
^ uot always strive with man. Second, on the man. The people find him sitting 
at rest, no longer tormented — emblem of the rest which Jesus always brings; 
(Mhedf the outward sign of that best robe which the Father gives to the returning 
prodigal, and in his right mind, at peace, free from the power of the devil. Do 
you blow anything of this rest f Have you the wedding garmeTit t Have you 
cone to yourself? Notice, lastly, how Jesus sends the man home, (18-20. ) Here is 
Aj^n for all. Religion commences at home, though it does not end there. 

what have you done for those at home t Has the Lord had compassion on you ? 
^u, sorely, you will tell those dear to you what great things He luis done for yoo. 

Memory Exercise— Blhorteir Catechism 66.— Paraphrase zzxix. 1^. 
Subject to he Proved — Christ sets Captives free. 

Text for Non-Reading Classes. 
"They come to Jesns, and see him that was possessed with the 
^^, and had the legion, sitting, and clothed, and in his right 
^nd; and they were afraid." — ^Mark v. 16. 

Jbsub Curbs the Dbaf and DtJMB.— Mark vii. 31-37. 

1* Wlo is here spoken of? What is said of Him ? To what place did He come? 
^^flgh what did He pass? A district of ten cities, spoken of in other paarts of 
jWptai-e^ (v. 20 ; Matt. iv. 26.) The Lord Jesus was im wearied in going " about 
gn^ ^od/' (Matt. iv. 28 ; xi. 1 ; Acts x. 38.) When any one is baptized with 
P> Spirit^ be will act in bis measure as Jesus did, (John iv. 29; i. 41 ; Acts xx. 20 ; 
*«n. tv. 19.) 

1 BftTing formerly been in Decapolis, Christ was known by His teaching and 
JiTucl^is^ao that when He appeared in the country, the faith and expectation of 
*^ people were roused in benalf of the distressed. What they did in this way, 
"*d the result^ are more minutely described in Matt. xv. 30. When Chrisrs 
P*e8ence in any place is manifest, in the awakening and conversion of sinners. His 
Sl^ople should be all the more stirred up to labour and pray for greater blessing, 
(2 Sam. V. 24; Acts viii. 14; 1 Pet. ii. 12.) 

3. Who is brought to Jesus ? Haw is he described? Is there any reason givmi 
^ Mb ailment? In this the case dfffsrs fh)m that mentioned tci Ms^. yil« ^^ 


where the dathbness is ascribed to the power of Satan. The man before us wa< 
deafy but not absolutely dumb. He had an impediment, however, so as to prevent 
distinct utterance. What was the request made regarding him ? Did the Lord 
do as requested? There are some things to be noted here as peculiar in this case. 
The Lord takes His own way to accomplish His own work. While His glory is 
the end of all His dealings. He has, m subserviency to this, the teaching and 
training of the objects of His grace. 

4. Jesus '*took this man aside from the multitude," as He does in viii. 23. 
As there is nothing said of the man himself, this might be to rouse his expectation 
and intelligence, and to make the result have a deeper and more lasting impression 
on him than if He had cured him at once, and in the midst of the crowd. Well, 
what did Jesus do when He had taken the man aside ? Jesus could not speak 
to him, therefore He roused the man's thoughts by symbols which he could see and 
fed. His deuhess was the cause of his impediment, therefore the Lord deals with 
the ear first He removes the obstruction there, in a way fitted to shew whence 
the power came ; and He moistens the unused tongue, in a way to teach the same 
lesson, that the efficacy that accomplished the cure was all in himself. Then what 
next? He sighed, He spoke, and, as He so did. He looked up to heaven. This last 
circumstance was not, as in us, the look of helplessness, but of communion with His 
Father, as if to indicate— He ever works with me, (Matt. xiv. 19 ; John xi. 41, 42; 
V. 17-21.) This "looking up to heaven," on the part of Jesus, was to give 
aome idea of the blessed fellowship of the Father, the Son, and the Holy Ghost, in* 
relation to men on earth, which has been ever going on in the heavenly world. 
Jesus "sighed," otherwise " He groaned," (John xi. 33,) over the misery which sin 
had brought into the world, as seen in this man, shewing, at the same time. His 
intense pity for fallen human nature which ever filled His heart, (i. 41 ; vi. 34; 
Luke vii. 13,) and which fills it still, (Heb. iv. 16.) The words which He uttered, 
and the effect which immediately followed, remind us of Gen. i. 3; Psal. xxxiii. 6, 
9 ; and emphatically prove His divinity. His concert with the Father. The charge 
Jesus gave the man and his friends, shews that He did not wish mere curiosity to 
excite multitudes to follow Him, and thereby obstruct His teaching, (i. 45.) 

5. Whilst the reader cannot but observe the variety of wonders Jesus performed, 
he must be struck, at the same time, with the varied methods by which He wrought 
His miracles of mercy. In one case He touches the disease, and the care is 
effected. In another He but speaks the word, and the thing is done. In one 
instance, the miracle is accomplished without the subject of it seeing Him who 
imparted such a mercy ; in another. He speaks face to face with the afflicted one. 
In some the cure is effected by degrees ; m others it is instantaneous. In some it 
is done in the use of symbols ; in others by a simple utterance. In some the core 
is performed in a crowd, in the presence of many witnesses ; in others, as in the 
lesson before us, the patient is led forth from the multitude to receive the needed 
blessing. While all this is doubtless intended to shew that the Lord Jesus is pos- 
sessed of " all power both in heaven and in earth," it, at same time, sets forth 
Christ's " manifold wisdom " in His dealings with the objects of His grace. If the 
diseases of the body shadow forth the malady of the soul in its varied aspects, 
the methods of cure will surely indicate the varied providences by which He 
awakens and saves sinners under the power of sin. by which He graciously accom- 
modates himself to the peculiar necessities and dispositions of the objects of Hif 
mercy. The rough jailer at Philippi is aroused by an earthouake, while the gentii 
Lydia has the truth imparted to her as dew upon the tender herb. James ani 
John are called while mending their nets — ^they follow without delay or hesitation 
Saul of Tarsus is arrested by a voice from heaven, and is three days in great agon: 
before he enjoys "peace in believing.*' Matthew, the publican, is called whil' 
engaged in the active duties of life ; while others are led out of the world, as in on 
lesson, laid, it may be, on a bed of protracted sickness, or separated from their forme 
circle by temporal calamity, and under such circumstances spoken comfortabl 
to, as if in the wilderness. Let no one seek to limit the Holy One of Israel. ^ 
it shall please Him to awaken our scholars in the midst of our instruction, or t 
send one and another home, from tims to time, with the arrow in the consdeno 


concealed from every one till it is drawn out and the wound healed by the truth, 
by Grod's own immediate hand ; or if it shall please Him to lay the objects of our 
wlicitude on a sick-bed, nay, a death-bed, and recall with living power the truth 
learned in former days ; or if it shall please Him to allow the good seed to lie long 
dormant and not to give it life for many days, — ^whichever way it shall please the 
God of all grace to awaken and gather souls, let us be thankful. Let us ever give 
to Him, to whom it is due, all the glory. 

Memory Exercise — Shorter Catechism 57. — Par. xxxix. 4-7. 

Sicbject to be Proved — ^We may bring Sick Friends to Jesus. 

Text for Non-Reading Classes. 

"They were beyond measure astonished, saying, He hath done 
all things well : He maketh both the deaf to hear, and the dumb 
to speak." — ^Mark vii. 37. 


liBssoN I. — Points for illustration: — The people prosper when sin is 
put away — the ambush, or Hers in wait (1) — the desolation of the 
wicked — the Lord and the law must be acknowledged (2) — reading 
all the words (3.) / 

1. Military Tactics, — When the English army under Harold, and the 
Korman under William the Conqueror, were set in array for that fear- 
^ conflict which decided the fate of the two armies and the political 
<Je8tinies of Great Britain, William, perceiving that he could not, by a 
fair attack, move the solid columns of the English ranks, had recourse to 
a false movement, in order to gain the victory. He gave orders that one 
flank of his army should feign to be flying from the field in disorder. 
The officers of the English army believed the falsehood, pursued them, 
and were cut ofll A second time a false movement was made in another 
part of the fleld. The English again believed, pursued, and were cut ofl: 
By these movements the fortunes of the day were determined. — J, B, 

2. Oerizim and JEbal. — Those who have seen the spot where this 
Wonderful event (reading the law) took place, can readily realize the 
Bcene. Just where the two mountains approach each other nearest are 
the two lower spurs, looking like two noble pulpits prepared by nature ; 
and here the Levites would stand to read. The valley running between 
looks just like the floor of a vast place of worship. The slopes of both 
fountains recede gradually, and ofler room for hundreds of thousands 
^ be conveniently seated to hear the words of the law. An objection 
bas heen raised, alleging that the distance between the two mountains 
ia too great for the human voice to traverse. . . . Having satisfied 
Myself, more than once, during my stay at Nablfls, of its feasibility, a 
fitly of us resolved to make the experiment. We had pitched our tent 
ui the valley, near the foot of Gerizim, on the line between the two 


mountains, where I have supposed the ark to haye formerly stood. I 
clambered up Gerizim, and Mr. Williams up Ebal, Mr. Edwards 
remaining with the men at the tent. Having reached the lower spur, I 
found myself standing, as it were, upon a lofty pulpit, and my friend 
found himself similarly situated on Ebal. Having rested awhile, I 
opened my Bible, and read the command concerning the blessings in 
Hebrew, and every word was heard most distinctly by Mr. Edwards in 
the valley, as well as by Mr. Williams on Ebal. Mr. Williams then read 
the cursings in Welsh, and we all heard every word and syllable. Before 
we descended, Mr. Edwards requested us to sing, and gave out, " Praise 
God, from whom all blessings flow," &c., which was sung to "Old 
Hundred;" and it was our impression, and still is, that if the whole area 
before and around us had been filled with the hundreds of thousands of 
Israel, every soul amongst them would have heard every note and word 
with perfect clearness. — Rev. John Mills' ** Three Months' Residence in 

3. Strength from GocPs Word, — That illustrious monarch, Gustavus 
Adolphus, King of Sweden, united heroic courage with genuine piety. 
It is said of him, that he made religion the spring, as it were, of all 
military virtues, composing prayers for the use of those whom he com- 
manded in the field. His maxim was, that a good Christian could not 
be a bad soldier. He said to an officer, who seemed surprised to find 
him reading the Bible, " I am seeking strength against temptation, by 
meditating on the sacred volume. Persons of my rank are only answer- 
able to God for their actions, and that independence gives the enemy of 
our souls opportunity to lay snares, against which we cannot be too much 
on our guard." Each station has its special temptations, but the grace 
of God, imprinting on the heart the principles of His Word, is a sure 
defence from all " the paths of the destroyer." 

Lesson II. — Points for illustration: — The confederacy of the kings 
(Psal. ii. 2-5 ; Proverbs xvi. 5,) — the fear and the falsehoodfi of the 
Gibeonites (4) — the Lord's counsel not sought (5) — ^the princes 
word kept — not slain, but made servants. 

4. Truth and Falsehood. — A deaf and dumb boy was once asked, 
** What is truth ? " He replied by thrusting his finger forward in a 
straight line. He was then asked, " What is falsehood? " when he made 
a zigzag with his finger. This is worth remembering. The Gibeonites, 
with their lies, were on a zigzag course ; the princes, keeping their word, 
were straightforward. 

6. Friendship. — *' The men took of their victuals," (ver. 5, provision,) 
'*and asked not counsel at the mouth of the Lord." The men here 
alluded to were not the Gibeonites surely, but the Israelites whom tbey 
addressed, and who, without inquiring the Lord's will, partook of the 
bread which the Gibeonites had bought. To partake of a stranger's 
bread was to -profess friendship, and therefore by this act the Israelites 
became the avowed friends of their visitors. To declare hostility after 
eating of one's bread, was accounted the worst of treachery, and hence 
the real and peculiar force of the Psalmist's language in Psal. xli. 9: 


** Mine own familiar friend, in whom I trusted, which did eat of my bread, 
hath lifted up his heel against me." The same passage is applied to the 
treachery of Judas, in John xiii. 18. 

Lesson III. — Points for illustration: — The wicked kings jealous of 
those at peace with Israel — friendship with Israel's God ensures 
protection (6) — Joshua's faith and prayer — the miraculous answer — 
the subjected kings (7) — the God of Israel fought for Israel. 

6. Ood our Refuge. — Many years ago, when an invasion of England 
by Napoleon Buonaparte was much talked of and dreaded, a pious gover- 
ness and her pupils were conversing on the subject. The young people 
told what places of concealment they had thought of if the enemy were 
to effect a lodgment in their neighbourhood. After each had spoken, 
one little girl inquired of her instructress, "And where would your refuge 
be, Mrs. C?" With a look of calm confidence and joyful resignation, 
the lady replied, ** My refuge would be in my God." Happy are they 
who can thus trust in the protection of a heavenly Father. 

7. The Subjected Kings. — The custom of conquerors placing their feet 
upon the necks of their prostrate enemies is elsewhere referred to in 
Scripture, and might be illustrated by many citations from ancient 
autbon^iis well as from ancient monuments, (see Psal. xviii. 40 ; Ezek. 
xxi. 29.) When the Persian king Shahpor held the Roman Emperor 
Valerian captive, he was wont to put his feet on his neck when he 
mounted bis horse. A sculpture at Behistun represents Gyrus as a vio- 
torioos monarch, with one foot on the neck of Gomates, the conquered 
Magian; and there are others similar. In battle-scenes depicted on 
Egyptian monuments, monarchs are often represented with their feet upon 
the necks of their foes. In India, Mr. Roberts says, " when two men 
have been fighting, the conqueror may be seen to seize the vanquished 
by the neck, and thrust him to the ground. Putting the feet on the neck, 
in the East, is a favourite way of triumphing over a fallen foe." The 
same practice obtained in Assyria, as stated by Mr. Layard. — Annotations 
on Henry* 8 Commentary, 

Lesson IV. — Points for illustration: — The other side (8) — the unclean 
spirit's fear of torment — Jesus greater than legion — the wonderful 
change (9) — the work at home (10.) 

8. The other side, — I. We are often limited, in thought and effort, to our 
own side, our own nation, church, sect, family. Christ thinks and acts 
for the other side too. II. On the other side are men in great misery and 
peril, as well as on our own side. III. It is worth a great journey, great 
eost, great risk, to do a little good on the other side. IV. Such efforts, 
outside usual limits, may result in our leaving one more witness for Christ 
<m the other side. — Biblical Museum, 

9. The old Chain. — ^A young man, an apprentice in an extensive tin 
manufaotoiy in the state of Massachusetts, who had been very profligate, 
but was converted by reading a religious tract, having applied for ad* 


mission into a church, the minister called on his master to inquire 
whether any change had been wrought in his conduct, and whether he 
had any objection to his reception. When the minister had made the 
customary inquiries, his master, with evident emotion, though he was 
not a professor of religion, replied in substance as follows, pointing to an 
iron chain hanging up in the room: " Do you see that chain?" said he. 
" That chain was iforged for W. I was obliged to chain him to the bench 
by the week together, to keep him at work. He was the worst boy I had 
in the whole establishment. No punishment seemed to have any salu- 
tary influence upon him. I could not trust him out of my sight; but 
now, sir, he is completely changed ; he has really become a lamb. He 
is one of my best apprentices. I would trust him with untold gold. I 
have no objection to his being received into communion; I wish all 
my boys were prepared to go with him." 

10. TeUing at Home. — The first place a change in the life of any one is 
seen, should be at home. The innermost circle of friends should first 
hear the good news. A little girl, brought to a knowledge of the truth 
in a time of revival, was unceasing in her endeavours to bring everybody 
to love Jesus. When people told her she was crazy, she simply replied, 
** But if I am crazy, there is no reason why you should not love Jesus.** 

LsssoN V. — Points for iUustreUion : — Dumbness resulting from deafness 
— Christ in His cure suits himself to the wants (11) — the Lord's 
mission, "Ephphatha" (12) — the verdict on the work: He hath done 
all things well. 

11. The Good PkysidarCs mode of TV^aiifwut.— There is infinite variety 
in Jesus* mode of dealing with souls. He is acquainted with every 
•hade of nature and temperament, and He deals accordingly. One 
woman, touching His garment, is confronted with the crowd, whilst a 
man is led aside from the multitude, and treated alone ; and the faith of 
eaeh is strengthened thereby. We are not all saved alike. One soul 
tuns to God, amidst an exciting erowd ; another in the presence of some 
great catastrophe; one in the battlefield, another in the workshop, and 
another in the quiet seclusion of a sick chamber. So let us be tolerant, 
not doubting the salvation of those whose experience is not exactly ours; 
and so let us be wise, adapting ourselves to win all. The child may not 
be won by the teacher so long as he speaks with it only in the class ; it 
may be won when it is taken aside and spoken to alone. 

12. Ephphatha, — To how many things has Jesus said, " Be opened! " 
To ears, to eyes, to tongues, to hearts, to souls, to graves, to heaven. 
The veil rent, the earth quaked, the rocks split, the graves opened, when 
He died ; and heaven opened when He ascended ; and all this for you. 
He will open your ears, that you may hear God speaking to you; your 
6^, that you may see Jesus ; your tongues, that you may spea^ and 
sing of Jesus; your heart, that you may love Jesus; your soul, that you 
may live Jesus ; your grave, that you may rise with Jesus; and heaven's 
gate, that you may be forever with Jesus. Only of Jesus can it be said. 
Ha hath done aU things well. Has He done anything for you, or will 

'^ ' bAd bean not Jet Him ? 



NO. II.] FEBRUARY 1, 1873. [vol. xxv. 

The urgent need of obtaining adequate accommodation for our Sabbath 
schools, many of which are conducted in circumstances utterly incon- 
sistent with health and comfort, was referred to in a communication, 
in last number, from Mr. Aird. The present number contains a vigorous 
letter on the same subject, from our occasional correspondent, Mr. John 
Wellwood. His letter refers to the state of Mission schools, with which 
we may also class a large number of schools connected with Congrega- 
tional Societies; — ^indeed, many of the schools held in dwelling-houses, 
in those densely peopled parts of the town where Sabbath schools are 
most urgently required, come under the same category. We can 
testify to the state of matters depicted by our correspondent as having 
existed more than thirty years ago, in a certain quarter of the city; and 
the reader may imagine how the evil has grown and festered, while the 
city has been increasing, and the plebeian districts have augmented their 
inhabitants through the intermediate years. Both of our correspondents 
have referred to the large sums of money bestowed upon additional 
shurch accommodation, to the entire neglect of school accommodation. 
We rejoice heartily at the increase of churches, which are still far behind 
the wants of the growing multitudes of the poor and working classes. 
Ibis ought to be done; but surely the other ought not to be left undone. 
It is creditable to the patience of the Sabbath school teachers whose lot 
has been cast in the city lanes and closes, that they have borne with 
bheir condition so long. Now that the subject has been mooted, we hope 
i will not be allowed to go to sleep. Our pages are open to corres- 
pondents for a fair, dispassionate, persistent agitation for better schools, 
ind enough of them. The churches in Scotland htii^^ b^lot^ \\i<^\s^^}ck^ 



noble example of the churches in America, where the Sabbath school 
are scarcely, if at all, less comfortably housed than the congregation::^ 
by which they are maintained. We do not ask for costly and fi^^j 
buildings, such as many of the American Sabbath schools are descril^^, 
to be; but it may be humbly suggested to the Churches, that there cur^ 
hundreds of devoted Christians doing their work in the city, who &r< 
entitled to some higher degree of consideration for Jtheir comfort anc 
health than is indicated by the squalid dens in which many are left £o 
carry on their beneficent labours. 

Our readers in Glasgow, many of whom have for years past enjoyed, in 
the Training Class, the instructions of Thomas Morrison, Esq., M.A., 
Bector of the Free Church Normal Seminary, will learn with satisfaction 
that the charge of the " Notes on Lessons " has been kindly undertaken 
by that gentleman. The duty of preparing the outlines of lessons for the 
use of several thousand teachers is one of great importance and responsi- 
bility; and it should be mentioned that Mr. Morrison has been no unfre* 
quent contributor in past years to this department of the Magazine, 
The work could not be in better hands. We are thankful to be able ta 
add that Mr. Paton continues his useful and highly appreciated services 
in supplying the " Teacher*s Quiver " with suitable illustrations of the 


(Su^tance of an Address delivered at a Meeting of the South-Eastem & S. 
Union, in introducing the above as the subject of Conference.) 

Thb teacher who ventures to his class without any, or at most but 
scanty preparation, is guilty of a solemn mockery. He is offering the 
blind and the lame; offering that which cost him nothing. There must 
be a careful preparation for every department of life: an apprenticeship 
for trade, a training for business, a curriculum for profession ; and after 
these, there must be the careful study of each individual subject. For 
example, the minister's whole course of study only fits him for preparing 
each lecture or sermon ; and who would be so foolish as to commit his 
sick child to the care of an unskilled or careless physician? Let us 
consider, then, the venture we are making, when we meet the young 
souls the Master has given us to care for, with none, or but scanty 
preparation. Consider also the dishonour we are putting on Him, who 
has honoured us by sending us to labour in His vineyard with the 
Evangelist, the Missionary, and the Minister of the Gospel. Let such 
thoughts stimulate us to make our ofifering one that will be acce 
and well-pleasing in His sight. 


5^ Nothing can surpass the careful, prayerful preparation of the closet. 
^<^«w me the teacher who takes his Bible, and the few books he may 
^^Qsess, into the quietest comer of the house, and there, in humble 
^^pendence on the jDivine blessing, studies his lesson, verse by verse, and 
^ord by word, and I will shew you the man who will leave his mark 
^^liind him. Next to this, and as a help to it, I am disposed to rank the 
*^^eparatory Training Class. 

We take in our information by more than one of the senses. We 
^^ke it in at the eye when we give ourselves to the study of books, at the 
^Qr when we attend sermons and lectures. 

^ The Preparatory Class gives us the double advantage of taking in our 
•^formation by two of the senses at once. The ear attentively listens to 
^lie faithful exposition of the Word of Life, while the eye carefully 
Vratches the manner in which the skilled teacher manages the young of 
^is class; so that while the truth is being opened up on the one hand, the 
\)est mode of doing it is set before us on the other; and it is in this, I 
l>elieve, that the main advantage of Preparatory Classes consists. 

I despair of such classes being successfully conducted by Sabbath 
school teachers themselves, because we all stand on the same platform, 
and few of us have. been able to raise ourselves to a very high degree of 
self-culture, and perhaps fewer still have, in addition to tiiis, the rare 
talent of being apt to teach. There may be an exception to this stat&> 
ment in the case of schools, where all the teachers, knowing one another, 
and loving one another, meet together to go over the lesson in a brotherly 
way. But District Preparatory Classes will only be successful when 
conducted by gentlemen whose talent, education, and perhaps even 
profession, aU fiit them for the training of the young. J. N. 


{To the Editor of the Sabbath School Magazifie,) 
Sib, — I was pleased to notice sometime ago your article on " Separate Sab- 
bath Services for Children Fifty Years ago." It must have been news to 
most readers of the Magazine, At the late Sabbath School Convention at 
Perth, our Edinburgh friends spoke of the meetings in Edinburgh as 
being in their infancy, only four years old, and made no reference to 
their having existed at an earlier date; so I presume the separate 
services must generally, if not altogether, have been given up for a long 
time. About fifteen years ago (early in 1858) the subject was brought 
before the Glasgow Sabbath School Union by the late Mr. John Wilson, 
then President of the Union. One of the secretaries was instructed to 
make inquiry regarding such meetings, where they existed, how they 
were conducted, and with what results. So far as could be ascertained, 
only four such meetings were then in existence : two in connection with 
Wellington Street U. P. Church Sabbath School Society, and two in con- 
nection with Anderston U. P. Church Society. These meetings had been 
maintained for some time, (I think about two years,) and with most 
gratifying results. The Union then took up the matter very heartily, 
and all the Sabbath school societies were strongly recommended to 
commence similar mee^gs. 





*^*»*rn7^ro«^ trot** 







*^'*' « unlet 

*^if!. i860. ^^ . 



l»^^\?S." ^« ^^ttat^^^'^i^o ii^ ^1^^ 


^^^l'. I ;on«4^!tA Vivtt«''?ri8^.0 

'^r^u ^^^^^ited ^^/92S6. ^^J'etati^eAy ;^^^^^ 


^^^& i* *°«r«^'« *! beeu^'^^'&at^ Semite g^^*^ to^ 







«.?i. fi-sro.«ra"»» 




0X5 «■ 





tue «.r»5B«b»P» 


in yiew; but any one who has studied the subject, and visited these 
oehools, must come to the conclusion that the glaring defects of the 
^hole system are so apparent as almost to pronounce them a failure, 
^e first thing that strikes a visitor, on entering these schools, is the 
ivretched accommodation, the overcrowding, the stifling atmosphere, the 
noise, and confusion, and uproar of 100 or 150 ragged and dirty children; 
— ^the teachers at their wits* end to keep them in order, but in vain; 
and when it is added that about 40 per cent, of these children cannot 
read, and the rest but very imperfectly, I would ask, how is it possible, 
nnder such circumstances, that any serious impression can be made? 
Overcrowding is perhaps one of the worst features in these schools; 
and it would be as well for the health of all coocerned if some sanitary 
regulations were enforced, as the present state of things, in this respect, 
would not be tolerated in the densely populated districts of the city. 
I have seen fifty children of tender years packed into a room not more 
than twelve feet square, and this was not above the average; and that 
room was both dark and dirty, with four bare and blackened walls; and, 
from the lack of ventilation, the stench was intolerable, forcibly remind- 
ing one of the horrors of the Black Hole of Calcutta. This is no imaginary 
picture, the facts are well known, and are brought up in Sabbath school 
reports and in papers read at Sabbath School Conventions; and, as far 
as I am aware, nothing has been done to remedy the evil. What is the 
inference to be drawn? It is this: That the Church, with all her 
benevolent and philanthropic schemes in operation, has, to a great 
extent, overlooked one of her best Christian agencies. It is rather 
significant that large sums of money can be raised for other purposes 
not a whit more benevolent. The Elders* Association in connection 
with the U. P. Church, for example, contemplate building ten new 
churches in Glasgow, and have already raised considerable sums for 
that purpose. ^6,000 is also wanted at the close of the present year 
in aid of the Augmentation Scheme, and other denominations are 
raising large sums for kindred objects; but I hear of no movement to 
provide better accommodation for Sabbath school purposes in the destitute 
districts of the city. Let those who are supporting these schemes 
remeniber that there are upwards of 6,000 teachers in Glasgow, who are 
doing a great work, and doing it gratuitously: the pioneers, as it were, 
of the Gospel, breaking up the fallow ground, and sowing the seed, that 
others may reap; seeking by their efforts to strike at the very root of our 
home heathenism, and to evangelize the masses. Surely it is not too 
much to ask the Church and the Christian community at large to pro- 
vide the machinery whereby that work may effectually be carried on. — 
Yours respectfully, ' John Wellwood. 


(To the Editor of the Sabbath School Magazine.) 

Deab Sir, — Will you kindly allow me, through your columns, to 

golioit from the Sabbath school teachers a favourable consideration of 

the Band of Hope movement? None know better than they the fewCul 

ramges bein^ wrought by strong drink, and tVie m\%\it^ \LYCL^v[i^^^\vvSt^ 



it occasions to all good work. Whatever be the personal habits of 
parents, very few have any objection to their children joining a Band of 
Hope. Our Sabbath school teachers, individually and unitedly, putting 
their hand to this work, would accomplish a good second only in import- 
ance to success in their more immediate work. Many of the teachers, 
and a few Societies, have so acted, with the most cheering results. 

The enrolment of the masses of the rising race, and their being trained 

to avoid the dangers of the drinking customs, would give good hope foi^ 
the next generation. A little extra labour and self-sacrifice on the par^t 
of our teachers generally would do wonders. Deputations from the Ban^^ 

of Hope Union are now arranging to visit Societies, to give fuller infer 

mation, and to proffer assistance to those willing to have a share in thias 
enterprise. Meantime any inquiries, addressed as under, will meet witkm 
prompt attention. B. Drummond, 

15Ui January, ISIS, 69 Union Street 

Thb following article is from the pen of the Rev. Dr. Crane, an American 
clergyman. It asserts strongly the claim of the minister to have the 
pastoral oversight of the young of his own congregation, and the claim 
will be readily conceded to every minister who systematically addresses 
himself more or less in his pulpit services to the lambs of the flocL 
Where this duty is habitually neglected, surely no minister who has 
the spiritual welfare of the young at heart can reasonably object to 
his lack of service being otherwise and elsewhere supplied. At any rate 
Dr. Crane's strictures cannot apply to "separate services" for children 
who are under no pastoral supenntendence : — 

When Jesus was only twelve years old. He walked sixty-five miles in 
order to join the company of worshippers in the house of the Lord. - 
Can we for one moment suppose that He would not have gone every — 
Sabbath if He had lived as near the church as we do? Yet we are fallings 
into the error of imagining that the attendance of children upon th^ 
regular church service is not a matter of much importance. The pastor 
surveys the congregation on Sabbath morning, and mournfully note^ 
the fact that few of the lambs of the flock are present. Parents fall intcrr 
the easy habit of not getting the children ready for church, quieting ai::^ 
occasional doubt by saying to themselves, "I wish they could go, bi»-< 
the mornings are so short, and there is so much to do. Still, they go tr<^ 
Sunday school regularly." And so the subject is dismissed. The supex*- 
intendent of the Sabbath school also notes the absence of the childrazz 
from church, but looks at it from another point of view, and perhaps 
accepts it as a new proof of the importance of his own position. 

The evil is a great one, and needs a remedy. Public worship and a 
living ministry are divinely instituted. If we assume the responsibility 
of teaching our children to attend the Sabbath school and neglect the 
•^ — h, we take it for granted either th^it Iha saViool vi the children's 


ohurcfa, and the superintendent and the teacher are the children's pastors, 
or we cut the children off from privileges belonging to them by Divine 
appointment, and take from the pastor, whom God has appointed, a 
portion of the flock of which God gave him the oversight. The Sunday 
school is not the children's church. It is no church at all, but a 
school, in which instruction is the main thing, and worship is but 
incidental. God's plan is to have a place and an hour for worship, and 
to gather all the people for the express purpose of worship. The sermon 
indeed instructs; but even in the sermon the great object is not merely 
to inform, but to draw souls to God, to cultivate religious awe, devotion, 
a sense of the Divine presence, sorrow for sin, trust in a present Saviour, 
joy in the Lord and in the hope of eternal life. 

I am aware that a writer of lively imagination can so describe an ideal 
teacher as to make him altogether superior to the actual pastor; never- 
theless that will not change the Divine order of things. The church is 
for the people, for all the people, rich and poor, "young men and 
maidens, old men and children;" and he must be of a presumptuous 
spirit who dares to scatter this assembly, and say that God's messenger 
shall speak to a part of them only when he delivers His message. 

And direct intimations of God s plan are not lacking. He commanded 

XEis ancient people to assemble at least three times a-year, from all parts 

of the land, for worship, and bring their little ones with them. The 

tabernacle was erected as a place for public worship. It is called, over 

and over again, "the tent of the congregation." The temple was 

designed to be a place of public worship; thither our Lord delighted to 

go with His disciples, and there the children cried, "Hosanna to the Son 

of David." 

He, then, who would shut the children out of the house of the Lord 
goes counter to the plans of God, narrows down the minister's call to the 
older and less hopeful part of the people, takes the best part of the 
pastor's work out of his hands, and deprives the children of the best part 
of their Christian heritage. 

[The Rev. Dr. Hall, formerly of Dublin, now settled in the United States^ 
Where he is occupying an extensive field of usefulness, some time ago 
addressed a Sabbath School Institute at Plainfleld. He took up the 
Senseless objection to the Bible, that it is an obsolete book, left behind 
by the intellectual progress of the age. We invite the attention of 
Sabbath School teachers to the admirable way in which Dr. Hall dis- 
"poses of this shallow sort of cavil. His remarks on the non-scientiflo 
character of the Bible are particularly worthy of being pondered and 
remembered. His argument is unassailable.] 

It is idle for me to say a single word to the Sabbath school teachers 
and workers here assembled upon the importance of the theme upon 
which I have been instructed to speak. Their presence at an occasion 


ke tbis supposes in itself some intelligent appreciation of the Taloe of 
be Bible. My purpose is, therefore, simply to state some doctrines, 
ikswet some ohjections, and come to such conclusions as may be of real 
help, by the blessing of God, to all who take the Bible as their g^uide to 
laaTen, and teach it to others. 

1. And first, this Word of the living God is, whatever may be said to 
' the coutrary, the Book that we emphatically need in our laud, and in our 
day. When I say, " whatever may be said to the contrary," I am assum- 
ingt as you will easily see, that there are those who do not appreciate 
that adaptation of the Bible to our condition and our circumstances 
which we recognise. There are those, for example, who are accustomed 
to say iQ a patronizing fashion, **The Bible? — oh, yes! The Bible is. 
an excellent book — a very admirable book, considering the time at which 
it was produced — a very wonderful book ; but then, it is not a book for 
the nmfteenth century. The ages have walked past it. It is antiquated. 
It ifi obBolete. Exceedingly interesting as a relic of the past ; but for 
the days in which we live, practically the book is obsolete.** 

*' Obsolete " means out of use, or no longer fit for use. And, practically, 
that is the thought that many people have in their minds touching this 
book. Now I should, in the first instance, try to have all Sabbath 
school teachers in such a position that they would be able to deal intelli- 
gently with a statement of that kind, if it were made to them. 

It is quite idle to suppose that Sabbath school teachers, in every case, 
with their ordinary week-day duties, and the pressure of engagements 
upon many of them, will have the time, even if they have the patience, 
to enable them to search through, and examine, and weigh the arguments 
that are sometimes presented, in learned and bulky volumes, on this 
question. And it has seemed to me, that the man would do a good 
service if, in a brief, intelligent, and terse way, which the people could 
oomprehend, he would state clearly what are proveable facts on this 
question. Something like that I shall attempt to do. 

We admit, then, in the first place, that there are certain things about 
the Bible that might, in a loose kind of way, be described as " obsolete." 
For example, by its very nature as a book, the Bible contains allusions 
and references to many things that are obsolete. Usages, manners,, 
habits, customs, practices, dress, &c., — such general topics as you see dis — ^ 
cussed in a book of antiquities. You have many things in the Word oSr^ 
Ood that are "obsolete" in that loose, general sense. What then? Sc^^ 
much the greater reason for our giving diligent study to the Bible as i^k< 
book ; so much the more reason for making ourselves acquainted witbiB- 
the books whose specific object is to make us acquainted with the manner^^ 
and customs of the peoples and the lands where the Bible was produced- ^ 
It is here that we find the great value of such books as Burdens Illustrc^ — 
tionSy and of the labours of such men as Hackett, and of good old Calvin. - 

2. In the second place, we are willing to admit what the fastidiou.^ 
critics urge, that some of the words in our version of the Scriptures ar^ 
antiquated and obsolete words. It arises most naturally from the fact;* 
that the Bible in our version is two centuries old. It could not be other- 
wise in the nature of things. Changes are taking place in our language* 
Some words are going out, others are coming in. You find in our version 


some of the old words retained. The word " nephew," for instanee, used 
in one of Paul's letters to Timothy, no longer means what it meant when 
Paul wrote. It then meant " grandchild." So in the Old Testament we 
find the word ** earing " — " neither earing nor harvest** We do not use 
the word now. Many readers would he apt to connect that word with 
ears of com, perhaps. That cannot be the meaning, for it says, ''earing 
nor harvest." It is an old English word from the Latin for ** ploughing,^ 
and the expression means, " neither ploughing nor harvest." ''Carriages" 
then was used for " baggage " now. What does this change in the mean- 
ing and usage of words prove ? It simply makes an argument, so far as 
it goes, for a revision of the Scriptures ; but no candid or rational person 
would be inclined to allege on that ground that the Book, as a book, had 
become obsolete. There are lawyers here. They read Blaekstone*$ 
Commentaries. They find in almost every line antiquated words and 
expressions. Yet the value of the work, antiquated in style as it is, is so 
great that men master the difficulties, and make no account of them, in 
order that they may get at the substance that is within. 

Some fastidious persons, too, are found, who make objections to the 
Bible on the ground that the laws of grammar are sometimes violated in 
it! It does say "which" sometimes where we would now say "who;" 
and the word " riches " is used sometimes in the singular number where 
^e have come to use it in the plural ; but this latter is a fair example of 
many of the objections against the Word of God — they are objections 
of ignorance. We get our word ** riches " from the French, *♦ neheste," 
irhich was the exact old English form of the word, and which may be 
properly used in the singular, and in the old English was so used. All 
these objections are only arguments, so far as they go, for a revision of 
our translation, but are no arguments for the " obsoleteness " of the sub- 
stance of the book, 

I am sorry to see that a certain section of the press are in the habit of 
talking about the Bible in this way: "Oh, yes; the Bible is in many 
things an admirable book ; but for educated people, who know science, and 
are acquainted with philosophy, and with the progress of modern thought, 
the book is entirely behina the age." I should think that a Sabbath 
school teacher, without having either time or opportunity to read the 
volumes that deal with discussions of this kind, ought to be able at once 
to have a clear and common-sense answer to such statements. 

In the first place, if any man says that the Bible is behind the present 
stage of scientific progress, we may say to him, " Why, my dear sir, the 
Bible was never intended to be a hook of instruction upon Science. It is 
therefore to no purpose for you to speak of it as being behind the progress 
that man has made in scientific investigation." He will perhaps be 
i'eady to say, " If this book be a perfect rule of faith and practice, why 
xiot teach Science?" 

Let us see how this is to be followed out. Suppose the Bible did under- 
take to be a book of Science for us. What science shall it teach ? You 
Cannot set it to teach one science and leave another out. It must go 
tb&rough the whole circle of the sciences. If my tastes were astronomical, 
tio doubt I should be very glad to have an inspired Astronomy. But if 
t^ Bible stopped there, my neighbour, whose tastes were for GhemistrY^ 


J in and say with propriety, " It is very unfair, very invidioiiB^ 
I my neighbour the astronomer who has got an inspired Astronomy ,^ 
I, a chemist, am left to grope my way in the dark. It is unfair! ^ * 
• in the whole round of Science. No. If the Bible undertakes t^:^ 
^th this matter of Science at all, it must go through with it ; au<^^ 
liust have all the sciences and all the " ologies " presented at lengt^^ 
I detail in this book. 
hi suppose that it did undertake to go through with it ! At wh ^^ 
I of scientific inquiry ought we to take up each science? Of coun^^ 
[discourses upon it at all, it must do it thoroughly, and it must gL^ve 
he sciences of astronomy, chemistry, geology, not only in the most 
lanced state of thought and attainment now reached, but that ever 
Ul be reached while the race endures! It must be perfect. Suppose 
at in the last century that the race shall be upon the earth there shall 
I something discovered that is not presented in this scientific revelation. 
[ must then be competent for men to say, *' Here is defect ; here is im- 
brfection." So that, if the Bible should undertake to deal with Science 
L an exhaustive manner, it must be the science, not of the nineteentli- 
entury, but the science that shall be reached by the race when it ha^ 
3ached its climax. 

And suppose that it did even that, would it mend matters very much ^ 
One of the best works I know, one of the most comprehensive, is th^^ 
Encyclopadia Britannica, This encyclopedia is in two-and-twent^^^ 
volumes, each of them nearly as large as this pulpit Bible, and an add i^^ 
tional volume containing an index. And yet this great and voluminou^^^ 
work does not pretend to exhaust any one of those topics that come unde ^^ 
the head of Science. Now, suppose we had a work as large as that fo^-^ . 
our Bible! Would it help us much? Look at the consequences thau^^^ 
would follow. The truth about our salvation would constitute a ver^^^ 
small part of the entire book. Don't you know what a painful busines -^ 
it is to look for a needle in the midst of a cart-load of straw ? Precisel^^^ 
that would be the necessary consequence to multitudes when they tak- ^ 
up this ine^ired revelation in order to get from it the knowledge of etei^"^^' 
nal life. They turn book after book. Here is Philology. They knov^^^ 
nothing about Philology. Astronomy. This is too ethereal a subjec^^^ 
for their practical every-day life. Geometry. They have no turn fo^^*^ 
mathematics. Pneumatics. They don't even know what it mean^^^' 
Ethnology. They never heard the word before. Physiology. The^^X 
have no interest in it as a science. In short, the hungry, thirsty, dyi ij ^* | 
man, conscious of his sins, wants to know how be is to be saved ! an^^^ 
you send him to these ponderous tomes to sift the knowledge of etem ^^ 
life from this mass of Science, about much of which he knows little, ai=:^^ 
in which he finds no interest. 

As it is now, we can carry about with us our pocket Bible ! Bless ^^ 
be God, we can have in oiu: own tongue in which we were bom, in a fotr^ ^ 
that we can carry in our pockets, that " Law of the Lord which is perfe ^^ 
oonverting the soul ; that Testimony of the Lord which is sure, maki :^^g 
wise the simple ! " 

Now I have not made the argument nearly as strong as it might ^^ 
made on this line; but I hold it to be absolutely conclusive, that '^^ 


reasonable, candid person, that weighs considerations of this kind fairly, 
will ever attach the least importance to the statement that the Bible is 
defective in the department of Science. 
It neyer was meant to be a scientific guide. 


*'I OAHNOT do much," said a little star, 
« To make the dark world bright ; 

My silver beams cannot struggle far 
Through the folding gloom of night ! 

But I am a part of God's great plan, 
And I '11 (uieerfully do ti^e best that I can." 

"What is the use," said a fleecy cloud, 
"Of these dew-drops that 1 hold ? 

They will hardly bend the lily p^roud. 
Though caught in her cup of gold. 

Yet I am a part of (lod's great plan ; 
My treasures I '11 give as well as I can." 

A child went merrily forth to play. 

But a thought, like a silver thread. 
Kept winding in and out all day 

Through the happy busy head, — 
"Mother said, 'Darling, do all you can. 
Foe you arc a part of God'a great plan.' " 

So she helped a younger child along. 
When the road was rough to the feet; 

And she sang from her heart a little song, 
A song that was passing sweet ; 

And her father, a weary toil-worn man. 
Said, " I will also do the best that I can." 

The Worth of Life. — " I never knew how much this life is wortk 
^ntil I gave myself wholly to the inspiration of the great work of saving 
Utile children." So writes a missionary of the American Sunday School 
XJnion. If the true measure of life is not length of days, but breadth oi 
^ork done, and depth and height of results attained, then some of these 
tiussionaries are making the most of life. 

Take Time. — ^Pastors, take time. Be patient with your people. 
TTeach them. Teach them cautiously. Scolding, as a rule, is damaging. 
Do not stone the sheep. Feed them. Do not rebuke much, but instruct. 
ITou cannot set a whole church to work in a minute, nor in a year. If 
you do it in Jive years, you do well. But keep working in that direction. 
r\j the truth to them vigorously. Stir them up on all sides. Study 
adaptation; that is, set each man at what he is adapted to do. Even a 
strong man, out of his adaptation, is weak. 



There is nothing which so blesses childhood as the possession of a 
happy home. It throws oyer all their future the charm of its brightness, 
and its memory is in after years the powerful spell that often keeps them 
from scenes of temptation and evil. 

A happy home, in which God is recognised as a Father, and Jesus 
spoken of as an ever-present Friend, is indeed a type of heaven. 

But there are thousands of children whose homes are only places 
where they eat and sleep. There are thousands who shiver in garrets or 
burrow in cellars. There are thousands whose homes are places of 
terror, darkened by the brutality or vice of parents whom they fear, but 
do not honour. 

To these, the Sunday school is especially an ark of refuge. They 
look eagerly forward to its hour of sunny brightness, to the cordial grasp- 
of the teacher's hand, to the welcoming word on the teacher's tongue. 
Oh ! how glad they are when the sQvery chime of the bell summons 
them to their weekly place of pleasure, where they are taught the blessed 
lesson that somebody loves them! 

Somebody! Yes, there is a heart large enough to hold every forlorn 
child, a hand stretched out to help every despairing one! Fear Jesus f 
How can the children keep from loving Him ? 

Teachers, do your best to make the children's " Sabbath-home ** the 
place from which they shall learn to " look unto Jesus." 


I was a stranger in the city. It was Wednesday evening. 

Following the beckoning voice of the bell, I entered a church prayer- 

The pastor's words were tender and timely. The songs were joyous,, 
the prayers were fervent. It was good to be there. 

The hour quickly passed, and as we arose to receive the benediction, I 
breathed an inward blessing back on all around. 

I was about to go, when the voice of the pastor detained me. 

" My friends," he said, " shall we not have a few words of friendly 
social intercourse before we part? Christians should not he strangers. 
Let us at least give a cordial shake of the hand and a kindly word to the 
one who sits beside us, especially if we do not know him." 

With an audible smile, each turned to grant the timely request; and 
after a few words of Christian fellowship, we parted. 

We parted, some probably for ever, and I went to my home to think of 
the scene, and, most of all, of those words, " Christians should not be 

The same Master, I thought. The same hope of salvation. The same 
need of forgiveness. The same river of death to pass over. The same 
heavenly home to reach at last. 

Why should we be strangers ? Why should we wait for the formal" 
introduction? Why turn from each other with cold, averted eye? 
Are we not one family } 




Life's day is swiftly gliding by. 

The night of death is drawing nigh. 

That night whose coming none can shun. 

In which no duty can be done. 

Soon may that night upon me lower; . 

How do I use the present hour ? 

And when the clouds of death descend, 

Where shall my soul its future spend? 

May thoughts like these engage my 
May trifles vain be left behind ; [mind. 
And with the new and op'ning year 
l*t me begin a fresh career. 
I*t me redeem the time with care, 
to earnest now for death prepare ; 
^k strength Divine, so freely given. 
To live for Christ, to live for heaven ! 

^y goodness in the past, Lord, 
*,would with thankful heart record: 
jor life, and health, and home, and 
^y hynm of gratitude ascends ; [friends 
^^h far surpassing all the rest, 
Jeas, of aU Thy gifts, is best, 
And deepest far my thanks would be 
J or Him who lived and died for me. 

He in my room the law obeyed. 
He for my sins atonement made. 
Forgiveness and acceptance won 
For all who trust what He has done. 
On such a dear. Almighty Friend, 
I surely may for all depend ; 
In life's last hours unmoved rely. 
And surely need not fear to die. 

My past offences, Lord, I own, 
Iplead Thy promise at Thy throne; 
With sin comessed, in Jesus' name 
I pardon and acceptance claim ; 
And since the universe around 
Thy varied works Thy praises sound. 
Lord, let me to Thy glory live. 
And to Thy Son my service give. 

To work for Christ, be this my aim. 
To spread the knowledge of His name ; 
On earth for Him to speak, while He 
In heaven appears ana pleads for me; 
To represent my Saviour so 
That others may Him wish to know; 
Be led His preciousness to prove. 
To trust Him too, and share His love. 


Dr. Hague, in the U. S, National Teacher y thus speaks of the difference 
oetween training and mere instruction : " * Train up a child in the way 
he should go,' is not merely to give him precepts of sterling worth, or 
«ven to exemplify those precepts before him; but it is to connect with all 
^686 such a cultivation of his sympathies, such a discipline of his 
appetites and passions, such a control of his conduct, as shall render the 
practice of what is right and fit habitual in early life. All these God has. 
joined together ; let one of them be sundered from the rest, and there is 
no real training." 


^ ^||^atter for each Number of the Magazine requires to he in the hands^ 
9f the printers not later than the middle of the month before publication, 
^insertion of communications sent later cannot be guaranteed, 

^* cannot undertake to return r^ected communications. 

ft^BSTKBN District Sabbath 
??^%L Union. — This Union met on 
jJJ^iiday, 30th December last, in Free 
^^' IdattheVs Hall, Bath Street. 


A letter of resignation was read from 
Mr. William Ronald, one of the 
secretaries, who had removed to 
Liverpool; and the Ditectora a^^od 



to minute and transmit their warmest 
thanks to him, for his long and un- 
wearied labours, not only in the work 
of the Union, but also in Sabbath 
school work generally, and their 
fervent prayer that every success may 
follow hmi m the new spnere of labour 
to which he has been called. The 
Prayer Meeting Committee reported 
that arrangements had been made to 
hold the Half-yearly Prayer Meeting 
in the Hall of ^derston 17. P. Church, 
early in February. Arrancements 
were completed for the ModelLesson 
Class ; and a Committee was elected 
to arrange for the annual meeting of 
the teachers of the Union. 

SouTHBRN Sabbath School Union. 
— ^This Union met on the 13th January, 
in Buchaaan's Temperance Hotel — 

Mr. Aird presiding. Two con 
cations from the General Uni 
reference to statistics and the < 
bility of each of the District 1 
holding their Annual Meeti 
February, were duly considere 
the Secretary was instructed tc 
out the suggestions which the 
tained. The Visiting Com 
submitted interesting reports oJ 
made to five Societies. It was 
mously agreed to transmit a resc 
to the (^neral Union in regj 
statistics. It was agreed to he 
Annual Meeting in ttie third "w 
February; and Office-bearers fo: 
74 were nominated. It was re 
that the Model Lesson Class 
ducted for two months bj 
Morrison, had been a great sue 

^aVitti at ifliOfits. 

WiLux's Sunday Chats with 
Mamma. By the Rev. Matthew 
Brown, Hightae, Lockerbie. Lon- 
don: S. wT Partridge & Co. 
Ws regret that this pretly little 
book was not brought under our 
ttitention in time for its beins included 
amoagst the New- Year publications 
for th« young recommended in last 
snmber. The oonversations are about 
Snodi, the crowd around the oroas, the 
x<eBaRe^on» heaven, angels, work, 
and money. The conversation about 
angels first iq[»peared in the pages of 
the Jiagevcme. The author possesses 
an aptitude for writing to children 
which is worth cultivatuig. Will he 
aUow us to suggest^ that in seeking an 
entrance into voathfol minds for 
Divine troth* it is well not to meddle 
with things too high for them? We 
shookL for example, scarcdy venture 
to ti^ a child that scep^ deny the 
doctrme ckf the lesuire^kHu (ppL 32- 
51 <^ wi» cannot help thinkmg the 
*^a«perinte»l»t" was not doug a 
tnofed^ turn to ^HUie when he pat 
— "^ iden uto his little he«dL 

ansil^ naad thjoa 

dissipated; and he must be aprec 
boy who can follow the line of 
ment indicated as the right ^ 
dealing with sceptical objectii 
the fundamental doctrine in qu 

Tke Biblical Museum : a Coll 

of Notes Explanatory, Hon 

and Illustrative, on the 

Scriptures, especially design 

the use of Ministers, Bible Stu 

and Sunday School Teachers 

Jamss Compeb Gray. Vol 

containing the Acts of the A] 

and Romans. YoL IV., cont 

the Epistles, 1st Corinthia 

Philemon. London: Elliot S 


Ws have occasionally brough 

work h^<»e our readers in its pr 

thus far through the press i 

shape of monthly parts; an 

inspection of these two han 

volomes fully confirms the o 

we had formed and expressed 

plan and execntton. The ext 

reading which it displays on th 

oC the coBpiler is extraoidinar] 



scarcely less remarkable is his power 
)f condensing into the least possible 
t>alk the information thus acquired 
bx)m innumerable sources. The 
book is indeed a mvUum in parvo. 
M its utility it is difficult to convey 
m adequate idea in words. It must 
be seen before its merits can be 
iippreciated. Lest it may be supposed 
to consist only of explanatory and 
critical remarks, printed in small 
type, smd not without many contrac- 
taons, it may be mentioned that the 

body of each pa^e consists chiefly of 
anecdotes and illustrative observa- 
tions, printed at large, and legibly, 
so that the book is as inviting and 
readable in this department as m its 
small colunms of references and 
abridged extracts it is useful to the 
student. The Biblical Museum is a 
treasure for the Sabbath school 
teacher, who, if he is unable to pur- 
chase it, ought at all events to have 
access to it in the Sabbath School 



Jesus Feeds the Four Thousand.— rMark viii. 1-10. 

Mark exMbits Christ as the wonder-worker. This is the characteristic of his 
gospel. Jesus had healed the daughter of the Syrophenician woman, (chap, vii 24» 
30,) on the borders of Phenicia. Returning thence He cured the deaf man, (chap. 
yii- 31-37,) near the Sea of Galilee. The report of these mighty works spread 
far, and great multitudes came to hear Him, and to be healed. They had come 
irom various districts, many of them " from far," (chap. ,viii. 3.) Doubtless many 
^e from curiosity, many for mere temporal blessings ; but still they had come, 
That was enough for Him. His cry always was, *' Come unto trve,** and His soul 
J^ refreshed when He saw theni *^ coming." It is good to come where Jesus is. 
We may be sure that then we are in the way of receiving the blessing. Jesus is in 
"le Sabbath school, in the prayer meeting, in the church. It is good to be there ; 
▼e are then near Him. 

The multitude had been three days about Him, and were hungry. They had 
nothing to eat. See how Jesus acts in this case. He calls His disciples unto Him. 
flis soul was passionately fond of sympathy. He was, in this respect, " very 
nuui." He communicates to the disciples His anxiety for the multitude. He says, 
** I have compassion on the multitude." Note the words well. ** Compassion ;" — 
explain what the word means, and then notice very carefully in what line the com- 
{tassion runs, — not, in the meantime, for their souls. We know He had that. But 
now it is for their bodies. " They are fasting," says Jesus, *' and if I send them 
iway, they will faint." See how tender He is. He knows the frailty of our 
rame. He knows that our bodies require nourishment. He himself had felt hun- 
ler. He knew what weariness of body was, (John iv. 6;) and He could feel for 
thers. Hence the lesson for all — we must care for the souls of the needy, but 
esus expects us to care for their bodies also. " I was hungry, and ye fed me," 
rill be one of the things said to the righteous in that day, (Matthew xxv. 35.) It 
I the very Jirst thing said in their commendation. Let us imitate Jesus in this, as 
1 all other points. Let us serve the Lord with wl^at He has given us. 
The disciples did not enter into our Lord's compassion, (v. 4.) They were unable 
understand the depth of His sympathy with suffering men. Their hearts were 
ardened; and though Ihey had seen Him feed 5,000 in a miraculous manner, 
hey cannot understand how He can do so again. Notice here the difference 
etweeu Him and them. They are men. He is the man. They have all the 
weakness and littleness of men. He is entirely free from these. And yet His heart 
aust have been sad when His compassion found no answering echo in the breasts 
,f the chosen twelve. And so He wiU not argue the question which they start. 


but calmly asks, " How many loaves have ye ? ** On learning how many they had, 
He forthwith gives His orders. Notice how like a king he acts. He " comTnanded 
the people to sit down." He knows His power, and can use it when it seems good. 
Observe also the command itself. He will do all things decently and in order. He 
knows they can be more easily served if they are seated, and so He orders them 
to sit down. Jesus was a man of method^ and He would like His followers to be 
so too. 

Notice, lastly, the miracle. First, He gives thanks. See the example He thus 
sets. He then brake the loaves, and in this act the multiplication took place. He 
alone can do this. But the disciples can do the rest. So we read that, having 
broken the bread. He gave it to the disciples. Note the lesson. Jesus will not do 
what man can. " I shall raise Lazarus, but roll ye away the stone." ** I can make 
the seed fruitful, but sow ye the seed." Grod opened Lydia's heart, but Paul 
preached. So always ; Qod expects us to be fellow- workers with Him. The same 
process was repeated with the fishes. Then notice the result, — " They did all ea^ 
and yierejillea" Jesus gives like a king, right royally. There is no stint with 
Him — "He giveth liberally." They then gathered the fragments. He gives 
royally, but there must be no waste in His kingdom. How close the lesson comes! 
Apply the lesson spiritually, — " I am the bread of life." 

Memory JEooerdse—SlhoTter Catechism 58.— Paraphrase xxviii. 3-5. 

Subject to be Proved — Jesus Feeds the SouL 

Text for Non-Reading Classes. 

" So they did eat, and were filled : and they took up of the 
broken meat that was left seven baskets. And they that had 
eaten were about four thousand: and He sent them away."— 
Mark viii. 8, 9. 

Caleb's Reward.— Joshua xiv. 

The war was over. The land was virtually subdued, and all that remained was 
to divide the western portion by lot. The eastern portion had been divided hy 
Hoses, (v. 3.) The western portion was to be divided into nine and a-half divisional 
^v. 2.) The children of Joseph were reckoned two tribes — Ephraim and Manasseh, 
<v. 4,) — and the Levites had no special territory, but only certain cities and their 
suburbs, i. e,, small portions of land lying round them, (v. 4.) But before the final 
division took place Caleb claims a portion, and this forms our lesson. 

I. Notice the grounds on which he claims it. He refers Joshua to Kadesh-bamea. 
It was an old story now — forty-five years old, (v. 7 compared with v. 10;) — ^but it was 
a memorable story. Give the children the outlines of it — how the twelve spies 
were sent, and the report they brought, and the effect the report had on the people. 
Notice how Caleb speaks of Moses. He calls him the " servant of the Lord :" what a 
high honour to be so called ! We are all the servants of some one. Whose servants 
are you ? See, further, with what a clear conscience the old man can speak of his 
share in that transaction — "I brought him word as it was in mine heart." He 
had no crooked purpose to serve. He spoke from the heart. Again, *' I wholly 
followed the Lord my God." Notice the word " wholly.'' He was not a half- 
hearted follower. He gave his whole heart to God. Many wish to give God only 
a part, but that will not satisfy Him. He wants the whole. Note also the word 
**my God." He was not only "the Lord," the king and ruler, but He was "his 
God." The good old man knew Him as his friend, recognised himself as God's 
property, and that he was not his own. Observe further that his piety is not 
morose. See how tenderly he speaks of the ten spies. He calls them "Ws 
brethren." True love thinketh no evlL For his good report Moses had made him a 


se, (v. 9,) and now he has come to claim it But before doing so, see how he 
t on God's goodness to him. He cannot cease speaking of this. He had been 
I for forty-five years, (v. 11.) The carcasses of all those who had come out of 
had perished in the wilderness; but the Lord had kept him alive. See how 
ribes all to God. He was past the threescore-and-ten, but yet he was hale 
gorous. A pious youth is the best preservative of health. Godliness has the 
se of the life that now is, as well as of that which is to come. Here was a 
ho had gone through many fatiguing wanderings, had been seven years in war, 
Jt he was preserved through all, and was now, at eighty-five, as strong as 
he was forty. Read now Numbers xiv. 24, 30, and 38, and see in the inci- 
of this lesson how literally God keeps His promises. Here are the two men 
, forty-five years before. He had promised to spare and to bring into Canaan, 
leeting at the close of their long struggle, and recounting Go?8 goodness to 
Learn the lesson that God's counsel will stand — that He is a promise- 
•— and that, whether it be in mercy or j udgment. His word cannot faiL Caleb, 
I explained his position to Joshua, makes his claim, (v. 2.) And then we 

The granting of his request, (v. 13-15.) *' Joshua blessed him." They had 
aithf ul to God in their youth, and it must have been pleasant thus to meet 
the victory was nearly won. Notice that God makes no promise of blessing 
He will not fulfil. Caleb got the mountain. And all who love God, and 
Eim, as Caleb did, will reach God's holy hill, and have an inheritanoe among 
im who are sanctified. 

Memory ^a^ercwe— Shorter Catechism 69.— Psalm Ixxv. 7-10. 

Subject to he Proved— Qtod. is Faithful to His Promises* 

Text for Non-Reading Classes. 
Joshua blessed him, and gave unto Caleb the son of Jephun- 
Hebron for an inheritance. Hebron therefore became the 
'itance of Caleb the son of Jephunneh the Kenezite unto this 
because that he wholly followed the Lord God of Israel." — 
aa xiv. 13, 14. 

Division of Laio) by Lot.— Joshua xviii. 1-10. 
Je 1. — ^What was the tabernacle of the congregation ? Where had it been 
: the wars ? (Very probably at Gilgal, on the banks of the Jordan.) Notice 
they now set it up. Why at Shiloh? — Because God so commanded; and 
hiloh was almost in the very centre of the country, and so convenient for the 
I to go to. See in this God's kindness to His people. He will make the 
3f worship as convenient as possible. Notice further, when it was set up. 
i when the land was subdued. What is the tabernacle ? — A type of Christ's 
h ? When shall His Church be fully set up ? — When the kingdoms of this 
shall be subdued to Christ, (1 Cor. xv. 24, 25.) Notice, lastly. Who took 
1 the setting up ?— The whole congregation. So when God's tabernacle shall 
ever set up among men, all the saints shall be there. Will you be there ? 
ses 2-7. — Seven tribes had not received their inheritance. Read verse 5, and 
ill see that Judah, Ephraim, and Manasseh, (or the house of Joseph,) had 
provided for. Shew on the map, or by reference to the wall, where these 
ibes and a-half were placed. Joshua evidently blamed the other tribes for 
ilackness on entering on their inheritance, (v. 3.) May we not hear God 
ing these words to ns ? He is opening mission fields all over the world, 
are opening every day. Are we entering in and possessing the land ? What 
m doing for the cause of missions ? What are you doing to forward Christ's 


cause ? Tell the children what doors God is opening in India, in China, in AMca; 
and press home on them this question and rebuke oi Joshua. Notice, then, (v. 4,) 
that Joshua was a man of action. So long as the land was not possessed, he wu 
not satisfied. So he makes a proposal. He proposes that a commission of twenty* 
one men, three from each of the seven tribes, shall go through the land, anl 
describe it ; or, as it is in verse 9, they were to describe it in a book. See hen 
how Grod would have us work. He would have men take note of those parts of tlie 
iMid which are not possessed. He says, as it were, " This is your work : the king- 
dom is to be won for Christ by men. Give ye out men, and I will send .them." 
And then further, the men are not to go to those portions which have been already 
settled, (v. 5-7.) Judah, Joseph, Levi, &c., have had their portions assigned to 
them. Go not to them. Go to those parts which have not been divided. Sonl^ 
the lesson is clear. Build not on another man's foundation, but rea(^fortilito 
those who have not yet been visited. 

Verses 8-10. — The commissioners went on their errand, and wrote in a bookaa 
account of the land. Tell the children that this is the oldest survey on recori. 
We have the details of the survey in the following chapters. We often speak rf 
the antiquity of our oldest survey, contained in what is called Doomsday 5oaJ» 
drawn up in the reign of William of Normandy, in the latter portion of the eleventk 
century. But this survey is nearly 3000 years older. It was drawn up neariy 
1500 years before Christ came. Having made the survey, the men retained^ 
Joshua to Shiloh. Then the land was divided by lot. The disposal of the lot is 
from the Lord; and so each tribe had its portion assigned it oy God. So is it 
still. God appoints the lot of all men, especially of His own. He makes theh* 
of some prosperous, that of others adverse ; the lot of some joyous, that of othen 
sad. Why tnese differences? "Even so. Father, for so it seemed good in thy 
sight" We should try and realize that our lot is ordered by God, and this ynm 
keep us from murmuring and repining, and would make us trustful and confiding. 

With mercy and with judgment 
My web of life He wove ; 

And aye the dews of sorrow 
Were lustered with His lore. 

Memory Exercise— ^l[ioTtQx Catechism 60. — Psalm cv. 42-45. 
Subject to be Proved— Oto^ appoints His People's lot. 

Text for Non-Reading Classes. 

"Joshua cast lots for them in Shiloh before the Lord: and 
there Joshua divided the land unto the children of Israel according 
to their divisions." — Joshua xviii. 10. 

Joshua's Resolution.— Joshua xxiv. 14-33. 

Joshua was old and stricken in years. He had seen hard service in the wilder* 
ness, and in the wars of the conquest. He felt his end drawing on, and he wished 
to give the people his last testimony. A new generation had sprung up, vho 
might be apt to forget God's marvellous goodness to the nation, and so Joshos 
assembled the people to give them his farewell commands. Dying words are 
generally important words. We like to know what were the last words of great 
men. We like to know what they were thinking about when they were going inta 
the valley of the shadow of death. Here we have Joshua's dying words. Let us 
see what he had to say. 

(a) Fear the Lord. He knew the secret of wisdom. The fear of the Lord is the 
be;ginning of wisdom. What sort of fear was this ? Not the fear of a slave, bat 
of a little child, for — 


[J) They were to serve Him in sincerity and in truth. They were to put the fear 
X) practice ; a proper fear of Ood will lead us to do His will, and obey His com- 
inds, and to do this in sincerity, i. e., with a simple heart, with simplicity, with 
ingle eye, and to do it in truth, i, e., in reality, we are not to pretend to serve 
m, the service must not be lip service, it must be from the neartj no other 
nrice will be of any avail. God's command is, Give me thine heart. 
[c) The fear and service of God will lead them to put away evil, will keep them 
»m idolatry, to which they were so prone. We have idols, too, that draw our 
arts away from God; and the fear of the Lord in our hearts alone can keep us 
>m serving these idols. Note the expression, ''on the other side of the flood, " 
ie also verse 2,) means on the other side of the Euphrates, Abraham's birth-place; 
e word "flood" meaning "river." The expression has no referehce to Noah's 

{d) Finally, Joshua expresses his own determination to serve the Lord. He had 
rved Him all his life; he had not found it a hard service. God had been with 
m— had kept all His promises to him— not one had failed, and Joshua will 
}ld on to the end. He wished the crown, and he knew the condition, (Rev. ii. 
).) We can win the crown only on the same terms. A life of service leads to 
le "rest which remaineth." 

We have then the decision of the people, in which notice the grounds on which 
lie decision is based, (v. 16-18.) Go over these grounds in detail. God had been 
beir redeemer — had led them from the house of bondage. He had been their 
eader and preserver in the wilderness. He had brought them to the land of rest, 
md had suodued their enemies under them. A threefold cord is not easily broken. 
3ere were three good reasons why they should serve the Lord. Gk>d has done this 
br us. He has redeemed us, and at what a cost ! (1 Peter i. 18, 19.) He is our 
?reserver: He gives us day by day our daily bread. He is leading us to the land 
if rest. Surely the least we can do is to serve Him, to love Him, to follow Him. 

Joshaa tests the people, (v. 19-28.) Observe the test. God is holy; God is jealous. 
^ ye fit to be the servants of one who hates all sin; of one who will not give His 
^ory to another ; who cannot pass by sin, nor forgive transgression, without a 
Qbstitute ? Bat the people had had experience of Gtod's forgiving grace, and they 
esolved on serving Him. The more we know of God's redeeming love, and of His 
Badiness to forgive, the more will we desire to come to Him, and to serve Him. 
J^otice the covenant which Joshua made with the people, and the sign of it. He 
Bt up a great stone. Give other examples of this from the Bible, (Joshua iv. 
9-24; 1 Samuel vii. 12, &c.,) and shew the use of them. Have we any such 
i^emorials to raise? Have we any covenants with God to commemorate? 

Joshua's death and burial. We have had his dying words, and very precious 
hey have been. Now we have his death. He had served the Lord, and as "the 
ervant of the Lord" he died. So ever is it : as men live, so they die ; as they sow, 
p shall they reap, (Gal. vi. 7, 8.) Balaam might wish to die the death of the 
ighteous, (Numbers xxiii. 10,) but he wovld live the life of the wicked, and ho 
Ued the death of the wicked, (Numbers xxxi. 8.) Serve the Lord now, serve Him 
^ through life, and He will bring you to the— 

" Happy home on high." 

Memory Exercise— Shortei Catechism 61. — ^Psalm ci. 1-3. 

Subject to be Proved— God's Service is our best choice. 

Text for Non-Reading Classes, 
" If it seem evil unto you to serve the Lord, choose you this day 
whom ye will serve : whether the gods which your fathers served, 
that were on the other side of the flood, or the gods of the Amor- 
ites, in whose land ye dweU ; but as for me and my house, we will 
serve the Lord." — Joshua xxiv, 15. 



Jesus Cures the Blind. — ^Mark viii. 22-30. 

Jesus was on the north-eastern side of the Sea of Galilee, in the neighbonrfaoodof 
Bethsaida. " They bring a blind man unto flim." Who brought him ? We can- 
not tell— probably his friends or his acquaintance. Notice the act. They bring him 
to Jesus. Why did he require to be ** brought I " Just because he was Uindy and 
could not come. But this did not satisfy them. They not only bring him, they 
also entreat for him. See what they asked— that He would toiuih him. Note hew 
our duty : we cannot give sight to the spiritually blind. The touch of Jesus aloM 
can do that. But we can do much. We can bring them to Jesus — to the Sabbtft 
school— to the meeting— to the church— and we can pray for them, can ask Jesruto 
touch them, to give them sight, to open their eyes; and so every little boy and 
every little girl in the school can be a missionary. We can be missionaries it 
home. Every one who helps to bring another where Christ is, is a missionaiy. 
How many of you are willing to be missionaries ? Notice now the man*s ailment 
— he was hlind. He had never seen the sun, the sky, the earth. He did not 
see their beauty nor their glory, and no man could cure him. Now this is a pic- 
ture of every man by nature ; he is blind— he cannot see any beauty in Jesus that 
lie should admire Him. His eyes are holden. And no man can open our eyes. 
David knew this ; hence his prayer, " Open thou mine eyes." 

Jesus never turned a deaf ear to the cry of distress, and see how He answers thdr 
prayer. He took the man by the hand. How compassionate, and how tender ! how 
like a father with a little child ! They brought him to Jesus — Jesus took him I7 
the hand. What encouragement here to bring our friends to Him ! Then Hekd 
him out of the town. What a safe leading was this ! Have no fear, O blind one, 
Jesus is leading thee. Thou canst not see whither He is taking thee, bat yoD 
may trust Him who so tenderly holds thy hand, and guides thy steps. This gmds 
will never lead the blind out of the way. He will lead them in the way. 

Then the miracle follows— in which note the gradual process. He saw first iMi 
as trees walking; then he saw every man clearly. So when Christ gives light to 
the soul, we do not see all things clearly at once. At first we see, it may be, hot 
dimly, but we see. That is the grand thing. " One thing I know, that whereiB I 
was hlind, now I se«," (John ix. 25.) The rest I can leave with Jesus. He will fiidal. 
what He has begun. He who has made me see, will soon make me see deariVf ft 
Cor. xiii. 12. ) So, then, the main thing for us all is to have our eyes open^, toMW 
the light pouring in through them. Jesus alone can do this ; and learn fbom thif 
story how willing He is to do it— much more willing than we are to receive sidii 
Come to Him — He is the light of men ; He giveth light to the world, and He aloBB 
can give it. Notice, lastly, how retiring Christ is. He does not wish it to he 
known. He will not let His right hand know what His left hand does. WooU 
that we had more of this spirit. 

Confession of Christ.— JesuB travelled northwards, away towards the roots of 
Lebanon ; and when there, He put a question to the disciples, (v. 27.) Now B» 
could not have put this question from vanity, or from mere curiosity. He did all 
things with a purpose. He was glad, /or His disciples*" sake, that He was not in 
JBethany when Lazarus died, (John xi. 15.) And so there can be little doubt Bto 
put the question to try their own views regarding Him. He was misunderstood; 
He was misjudged ; and yet He longed earnestly for human sympathy in B» 
work. Hear His wailing cry, "Will ye also go away ? " (John vi. 67. ) And so Hi 
leads them on to make, through Peter, that noble confession, which must have beet 
as cold water to His thirsty soul. (Notice, in connection with verse 28, what way 
have led the people to hold these views regarding Him. For Ellas, see Malachi if. ! 
5 ; and for " one of the prophets," see what Moses wrote in Deuteronomy xviii It) 
Examine now the confession ; it is brief, but full: Thou art the Christ. Chri* 
means the anointed one, the Messiah, the promised one. So Peter says, "Wd 
heheve that thou art the promised Saviour, of whom Moses in the law and ths 
prophets did testify. The confession, is com^\Q\A. Tha Christ, none other on 
come, for there is none other. B«meixi\>«£ \io^ W^ \X ^«a i^x ^ S^sv \a >SsQ^tt 


he poor, despised, neglected Jesus, and you will see how precious to Jesos tliis 
^ession must have been. No wonder though He at once said, " Blessed art 
I, Simon," &c., (Matthew xvi. 17.) What think ye of Christ? Who is He? 
at is He to you? 

Subject to he Proved — Christ is the Light of the World. 
Memory Exercise— Shorter Catechism 62. — Paraphrase xiz.[l-3. 

Text for Non-Reading Classes. 
^ He cometh to Bethsaida ; and they bring a blind man unto 
m, and besought Him to touch him." — ^Mark viii. 22. 


»soN VI. — Points for illustration : — The compassion of Jesus for our 
temporal necessities (13) — the disciples' difficulty: from whence can 
a man satisfy men — the Master's solution — the bread blessed, distri- 
buted, and multiplied (14) — all filled, much over, and yet nothing 
wasted — spiritual food (15.) 
13. Sympathy of Jesus, — Like as if a man be sick of some grievous 
sease, and if a friend come unto him that hath been troubled with che 
me disease, he will shew more compassion than twenty others; even 
Christ, having felt in His own body and soul the anguish and the 
•Qifold perplexities that we feel in our temptations and evictions, hath 
s heart, as it were, a running towards us, evermore being pressed, and 
dy to relieve us in all our miseries. — Cawdray, 

.4. Giving Thanhs. — " I came from my last voyage before Christmas," 
B a sailor, " and hastened home. Being late when I arrived, I had not 
opportunity of seeing my eldest girl until the following day. 
dinner time, when we had sat down, I began to eat what was before 
, without ever thinking of my Heavenly Father, that provided my 
ly bread; but, glancing my eve towards this girl, of whom I was 
itingly fond, I observed her looking at me with astonishment. After 
noment's pause, she asked me, in a solemn and serious manner, 
&ther, do you never ask a blessing before eating?' Her mother observed 
looking hard at her, and holding my knife and fork motionless ; it 
8 not anger — it was a rush of conviction, which struck me like 
htning. Apprehending some renroof from me, and wishing to pass it 
in a trifling way, she said, *lio you say grace, Nanny.' My eyes 
re still rivetted upon the child, for I felt conscious I had never instructed 
r to pray, nor even set an example by praying with my family when 
home. The child seeing me waiting for her to begin, put her hands 
;etber, and lifting up her hands to heaven, breathed the sweetest prayer 
iver heard. This was too much for me; the knife and fork dropt from 
r hands, and I gave vent to my feelings in tears." It api^«Qx% t»Vi^\> 
rough the iDStrameaUdity of ihia child, not more th&n ^ ^^vt^ ^^ 


age, who had attended a Sabhath school, together with her subsequent 
attendance on the public worship of God, the father has been led to 
saving views of Divine truth. — Whiteeross. 

15. Abundant Provision. — "There was a poor widow in the country- 
side as I came through, that was worth many of you, and when she was 
asked how she did in this ill time: *I do very well,' says she, 'I get 
more good in one verse of the Bible now than I ^d in it all, long syne; 
He hath casten me the keys of the pantry-door, and bids me take nj 
fill,' Was not that a Christian indeed ? O sirs, I would have you tab 
head what ye are doing now, when the blood of the saints is running so 
taBV—Alexander Peden, at Glenluce, 1682, 

Lbsson VII. — Points for illustration : — The dividing of the inheritanee 
— the Lord giveth life and strength — the truth stands (16)--eariy 
service makes old age honourable (17) — the heavenly Canaan is the 
reward of them that wholly follow the Lord. 

16. Tell the TVut^.— Brave boys tell the truth, and are rewarded for it 
One day a youth named Charley Mann smashed a large pane of glaas 
in a drug-shop, and ran away at first, being sadly frightened ; but be 
quickly l^an to think, Why am I running away? it was an acdde&t; 
better to turn about and tell the truth. No sooner thought than done. 
Charley was brave, he told the whole truth: how the ball with which he 
was playing^ slipped out of his hand, how frightened he was, how sonj, 
too, at the mischief done, and how willing to pay if he had the mon^. 
Charley had not the money, but he went to work at once in the very 
store where he had broken the glass. It took him a long time to pay the 
expensive pane he shattered; but, when it was done, he had endeared 
himself so much to the store-keeper by his fidelity and truthfulness, that 
he would not hear of his leaving; so Charley became his clerk. "Ah! 
what a lucky day it was when I broke that window ! " he used to say. 
" No, Charley," lus mother would reply, " what a lucky day it was when 
you were not afraid to tell the truth." 

17. Happy Old Age, — As ripe fruit is sweeter than green fmit, so is age 
sweeter than youth, provided the youth were grafted into Christ As 
harvest-time is a brighter time than seed-time, so is age brighter than 
youth; that is, if youth were a seed-time for good. As the completion 
of a work is more glorious than the beginning, so is age more glorioDi 
than youth; that is, if the foundation of the work of God were laid n 
youth. As sailing into port is a happier thing than the voyage, so is 
age happier than youth ; that is, when the voyage from youth is made 
with Christ at the helm. — J. Pulsford. 

Lbsson VIII. — Points for illustration : — The tabernacle set up, or the 
nation's recognition of God — ^natural slackness in possessing spiritul 
privileges (18) — the protection and plan of the surveyors---the loll 
cast at Shiloh, before the Lord (19.) 

18. Present Opportunity. — Opportunity is like a narrow passage in the 
Aretie seas. Sometimes in these northern r^ons ships get endoaed 

in M nanow qwce betweea lo^iiSLKodB. 1\v<b^<M3Q3i^ ios glides nfluv 


the ship on every side, and the dismayed seamen behold their only chance 
of escape from the fatal crash lies in a narrow channel, that every 
moment grows stiir narrower. How hurriedly they press their vessel 
. through that strip to reach the safety of the open ocean! Even so must 
we press along the narrow way that leads to eternal life ; for who knows 
hoi^ soon that narrow way may be closed against him. . . . Oppor- 
tunity is like a string of stepping-stones across a ford. The traveller, 
ooming up to them, may find the river so swollen with the rains that the 
stones are all but covered. If he delay, though his home be on the 
opposite bank, and full in sight, it may be too late to cross, and he may 
have a journey of several miles to reach his home. . . . Opportunity 
is like a favouring breeze springing up around a sailing vessel. If the 
sails be all set, the ship is wafted onward to its port ; if the sailors are 
asleep or on shore, the breeze may die again, and when they would go on 
they cannot ; their vessel stands as idle as a painted ship upon a painted 
ocean. — Union Magazine, 

19. Acknowledging Qod, — The lots were cast in Shiloh, before the 
Lord. The truly godly man fixes his house, arranges his business, 
manages his affairs, deals with his customers, and pays his servants, all 
as at Shiloh, in the presence of the Lord. Here too let the child bring 
its lessons, its difficulties, its playmates ; here let the boy decide what 
business he shall follow after, at what places he shall seek employment, 
what company he will seek, what friendships he will form. Let eveiy 
home be a Shiloh, a place of prayer. "In all thy ways acknowledge God, 
and He shall direct thy paths." "The lot is cast into the lap; but the 
whole disposing thereof is of the Lord." 

Lbsson IX. — Points for illustration: — ^The engagement to serve the 
Lord — freedom of choice — God or mammon (20) — singleness of 
heart required (21) — family worship, me and my house (22) — the 
long deferred burial of Joseph. 

20. Qod or the World. — When you see a dog following two men, you 
faiow not to which of them he belongs while they walk together; but let 
them come to a parting road, and one go one way and the other 
another way, then you will know which is the dog's master. So, at times, 
leligion and the world go hand-in-hand. While a man may hvae the 
world and a religious profession too, we cannot tell which is the man's 
master, God or the world; but stay till the man comes to a parting road; 
God calls him this way, and the world calls him that way. Well, if God 
be his master, he follows religion, and lets the world go; but if the world 
be his master, then he follows the world and the lusts thereof, and lets 
God, and conscience, and religion go. — Ralph Ershine. 

21. To-day's Choice. — In a country town where an annual fair proved 
often injurious to the moral wellbeing of many young persons, a godly 
schoolmistress took frequent opportunity of seeking to induce her growing 
giris to avoid the attraction and temptations of the carnival. At one 
time, when she had been speaking with much tenderness and affection of 
the necessity of a change of heart and a renewed life, one of the girls 
became deeply impressed with a sense of the importauoe of leU^ioa* 

Btzt 'mhai cooH dae d?? Ske Lai sst ber laizfed m^an ^aing to the €ur, 
and i^tkVD^ fbe sov ns perssz&dai of ia>e iaapcHttsiee of spiiitoal 
refli^ccL e^ ecnald zutt hnitg berBcif to re^quish ute pjeasore she had 
pRxmisad Lflnetll In ordex, as sibe li^aogin. x^ FBocmale the conflicting 
daans of indiiiazSm and oorrsrynnp^ sbe prarcd. azkd &he vas OTerfa«^ 
fgajing fiome soeli a-osds as tbese: — " O God. gire me a new heut, 
noev a light sfiiit wixhin nkt; hot oii. actf uuir 4/:£'r lAtfairJ' What & 
true vercuasaon this is of vha: is pasEssg in ray maoj beuts! TImj 
viiii to die liappr und get to beaTen; bnx kt tJieDi de£er preparation tiQ 
Hioi own xsine. Tbej wiii become rewifions. box at tike "*more eoaTenir 
eat BBtaozLT Tber Will pzar. like ATSgiisdce. Uia: Obiej maj be oonyertDd, 
hmt mot y^. Bat all Seriptnre sajs. ** Choose joa this day vhont je irill 
serre;** "Now is ihe aoe^ited time." 

22. 2V FamUtf AUar. — The secrei of the feiigioas prosperitj of a m 
nseful Christian is thus giTea: — On the reiy daj in vhich he made a 
deliberate choice of God's salradcHi and serrice, he vas joined by a 
ckigrman vho had addreesed the meedng bom vhich thej wofe 
retnmiqg, and who walked home with him. After some eonTersatioiL 
with Mr. W. and his wife, who was also rgoicing in hope, the iwiwidwr 
said, ^ Mr. W., haring choeeii the Lord's seirioe. it is jonr first dntj to 
erect A/iamily altar; let as all knoeL I wiU fir^ lead in prajer, and yoa 
wOl Miow!" This was the Teiy first act of Christian serriee ; and to att 
Mr. W.'s own words, " The fire has bamed brighter and bii^iter on tint 
altar to this daj, as I trust it will oominue to do so long as we liTe." 

Lesbos X. — Poimttfor tUustratiom : — Blindness, imperfect Tision, seeiiig 
elearlj — ^bring the blind to Jesus — the right nse of the eyes (23)— 
He who said, ** Let there be light,'* opens blind ejes, and heaitB, 
and sools — He is the light of the world — the personal inqniiy, 
" Whom saj fe that I amr 

23. Orandfaiket'9 Eyet. — ^Mjra used to be entertained by her grandr 
lather, who likened her to a fresh bad, that woald soon burst into a 
flower; and himself to a faded leaf, which was almost ready to fall from 
the tree. One day after Myra had had a pleasant walk with her grand- 
father, she sat down with her mother, and^ then they talked together i& 
the following manner: — ^"I wish I had grandfather*s eyes, mother 1' 
" What can yoa want with the eyes of yoar grandfather, Myra? ** — '*^ Oh! 
if I had his eyes I woold see all that he sees when we are walking to- 
gether; bat now I cannot see half so much as he does." **No! that is 
Tery strange, when yoa are yoang and he is old. He often says that his 
sight is not what it nsed to be ; and though his Bible is in large {Hint, 
he is obliged to wear spectacles." " Yes, mother, but for all that he oaa 
see more than I can." " Tell me what you mean, love ; for I cannot at 
all understand you.** " Why, when we walk out in the fields and lanes, 
let us look at what we will, he says he sees God's goodness in everything." 
'^Ah, Myra! it is not grandfather's eyes, but grandfathers faith that 
you want. Pray to God to open the eyes of your understanding, to give 
jou a heart to love and trust Him, and you will then see Him, not 
ODljr in ail the works of His hand, but in all the events of lifs." 



HO. m.] MAEOH 1, 1873. [vol. xxv. 

Ihb Conyention at Perth was held on the 5th and 6th of last Septemher, 
■nd the authorized Report has reached us at the beginning of February. 
The delay is much to be regretted. It will not now be easy to r^usoitate 
the interest which was felt in the proooedings at the time; yet there is 
80 mtieh that is really interesting and useful in the pages of the Eeport, 
that we should regret were it not to meet with the wide-spread circulation 
which it deserves, and which, we think, certainly awaited it in autumn. 
There appeared in our October number a general description of the 
hosiness of the Convention, conveying some idea of its spirit and scope ; 
ttd any rewmie of the contents of the Beport would only be to travel in 
^e same cursory manner over the same ground. A few extracts from 
^ proceedings will be more suitable, and we begin with the following 
^m the account given by the Bev. John Marshall Lang, of the Barony, 
'd his visits to Sabbath schools in the United States : — 

There were some things in the management of Sabbath schools in 
bnerica which they would do well in this country to profit by^^to learn 
lometiiing from them at all events, and tiy sweetly to amalgamate them 
rith their own system. One thing peculiar to the Sabba,th schools of 
Imerica was their brightness and attractiveness. There were two 
lasses of schools — Congregational and Mission. The Congregationid 
ehool meets generally in the basement floor of the church, or the 
eotore hiUl; and these latter are most elegantly got-up places, both in 
he outward architecture and interior finish and accommodation. They 
ire well lighted, and the walls are hung with pictures, and in some cases 
idomed with frescoes and scrolls of various kinds, with texts of Scripture, 
)eautifuny ornamented. Most of them, he said, had also flowers in the 

* Report of the Proceedings of the Sabbath School Convention, which met at 
*erth on Thiusday and Friday, 5th and 6th September, 1872. Small 8vo, pp. 121. 
^erth : T. Richardson ; Glasgow : John H'CaUam. 1878. 



rooms ; indeed, there was everything that could make the schoolrooms 
bright and attractive. He did not see why religion should not be always 
associated with what is bright and attractive — (loud applause) — and he 
advised that in this respect they should make the schoolrooms worthy 
of being used for teaching their children to aid in the service of their 
Lord and Master. In these schools in America there were gatherings 
of children belonging to all classes in the Church; every child went to 
the Sunday school. In this country the Sunday school is relegated to 
the lower end of the middle classes. The upper ten speaJc in a sort of 
condescending way of the Sunday school — (laughter) — as a thing they 
know nothing about; but in America every child, of whatever class, 
went to the Sunday school, and the parents therefore had an interest ia 
it. The consequence of this is, that when one went into society there he 
found that the Sunday school had a far higher place in the feelings of 
the people than in this country. The rev. gentieman then referral to 
several schools he had visited when in America. There were the schools 
of Balph Wells of New York. This gentleman was very wealthy, and 
was making his hundreds and thousands of dollars a-year. One day his 
pastor went to Balph and kindly hinted that it was time for him now to 
give up his business in which God had prospered him, and devote his 
time and part of his means to the establishment and management of 
Sunday schools. Ralph replied that for some time previously he had 
been thinking of the same thing ; and he at once resolved to give up his 
business and devote himself to labours of love. (Cheers.) This gentle* 
man had now a large school established in one of the most destitate 
districts of New York. It was a large and handsome building, and bad 
the words over the entrance, "Our Sabbath Home." On entering, 
the visitor found himself in a spacious hall, the walls of which were 
beautifully painted, and adorned with Scripture texts; and away in the 
far end of the school there was a fine display of flowers, and at suitable 
places there were maps, black boards, and other appliances necessary for 
the instruction of the young. The whole arrangements of the school he 
considered perfect, and well fitted to render the Sabbath school both 
attractive and pleasing to young and old. 

Mr. C. S. Inglis touched upon the inadequate state of school accommo- 
dation in Scotland :^ 

On this side of the Atlantic, congregations, both in town and country » 
were miserably ill provided in this respect — in some churches the 
minister had not even room enough to put on his gown, let alone 
Sabbath school accommodation. (Hear, hear, and laughter.) He was 
in a vestry a short time ago which measured exactly 3^ feet squaTe-* 
(laughter) — and he thought it a pity that congregations took so little 
interest in such matters. At least he considered it a duty in members 
of congregations to put their hands in their pockets and provide funds 
to secure proper accommodation for the religious education of children. 
(Applause.) The present condition of things in this respect was most 
miserable and shabby. 

A report by the Provisional Board of Management of the National 
iSabbath School Union of Scotland contains statistical returns of the 



ir of Sabbath sohools, teachers, and scholars. These returns, 
^h confessedly defective, are, so far as they go, highly encouraging. 
Mstive of the other religious denominations, the Established Church, 
Church, and United Presbyterian Church have together 10,514 
rs, and 101,956 scholars. The returns of Local Unions are the 

Tkachsbs Scholabs. 

asgow Union, 

linburgh Union, 

»erdeen Union, 

isley Union, 

«enock Union,.. 

ith Union, r. 

rth Union, estimate, 

broath Union, 

rkcaldy Union and Branches,.... 

imfries Union, 

loa Union, 

infeimline Union, 

rling Union, 

iremess Union, 

Itcoats and Stevenston Union,... 
struther and Cellardyke Union,. 

Iso Union,....^ 

mse (no Union*) 

.mtisland Union, 









































merican Sabbath school journals abound with notes on lessons, 
3oard lessons, model lessons, infant-school lessons, and every 
table help of that sort which can be afforded to the Sabbath school 
r. The growing tendency to lean unduly upon such helps is 
tly giving rise to an apprehension that they are being converted 
ndrances. The same tendency, it is to be feared, exists amongst 
res. The " Notes on Lessons," we have been informed, are some- 
substituted for the lessons themselves, by teachers who actually 
lem to the class, and rote mechanically and slavishly over the 
its of others, instead of thinking out the lesson for themselves, 
this must be a rare case, as it is anything but creditable. We 
Iways insisted that the true utility of notes on lessons lies in their 
suggestive, not exhaustive, — outlines of thought to be filled up by 
I preparatioffi on the part of the teacher; or rather, tblTi^^ t;^b^ 


resorted to after the teacher has thought out the lesson from his own 
point of view, and exhausted his own resources ; and then only for such 
supplementary hints and additional information as may be expected 
from the skill and practical experience which, we may venture to say, are 
happily brought to bear upon the notes appearing in these pages. 

The following remarks in the Sunday School Times^ from the pen of 
the Rev. A. J. Rowland, put the subject in a clear and satisfactory light, 
und deserve the earnest consideration of any who are being " helped into 
helplessness," by making a "crutch" of the "Notes on Lessons": — 

Let me not be understood as finding fault because of this over^ 
abundance of exegetical literature. We cannot have too much light 
upon any subject, and the more we can have upon the precious Word of 
God the better. But then I fear many of our Sunday school teachers 
scarcely look at the Biblical text. They cram for their Sund^ school 
teaching by gorging their minds with the thoughts of others. The com- 
ments they make upon the lessons are reproductions of ideas borrowed 
for the occasion, rather than the conclusions to which they have been led 
by patient, and faithful, and prayerful study. And so instruction 
becomes stilted. There is none of that ardour which comes with the 
announcement of a truth discovered by original investigation, or drawn 
from a living experience. The teacher does not feel; he only talks. 
His lesson is not drawn from his heart, but from his memory. His own 
soul has not been touched by the lesson; and there is none of that subtle 
and wonderful power of sympathetic communication which a thinking 
mind is always sure to possess. 

One of our best Sunday school men said to me, a little while ago, 
that he was afraid our Sunday school teachers were being "helped into 
helplessness." Is there not such danger? The best of commentaries 
should be looked upon, it seems to me, simply as crutches. What the 
teacher should do first— in time as well as in importance — is to take that 
part of God's Word which is designated as the lesson, and bend the 
mind upon this, with no other helps than his own powers of analysis and 
thought. Of course he must look to God for help, but this God has 
already promised to the faithful student who feels his need of wisdom. 
Then, when he has done his very best himself, may he resort to hunuin 
"helps." His own thinking may then be corrected, difficulties be cleared 
up, more illustrations be gathered, and all the aid he needs to classilj 
and complete his analysis or explanations be secured. But let the main 
dependence be upon God, and the powers which God has given. 


Ws have had repeated occasion to notice that Baron Hatherly, the 
Lord Chancellor who recently demitted office in consequence of the 
failure of his eyesight, was well known to maintain a consistent Christian 
profession, and that he was a Sabbath school teacher while occupying 
the highest position to which a lawyer can attain in t^e State. His place 


has been filled by Sir Eoundell Palmer, now Lord Selborne, also, it is 
gratifying to add, a man of established Christian character. His invalu- 
able collection of hymns, collected and edited with scrupulous care, 
is doubtless familiar to many of our readers. Lord Selborne, some time 
ago, entertained his tenantry and others on the occasion of completing 
bis Hampshire mansion, and one or two of the sentiments that fell from 
bis lips will be read with satisfaction : — 

I may say that the best gifts I ever received — gifts, beyond all com- 
parison, exceeding all gifts of station, all honours, all pecuniary means 
which by my labours I may have enlarged — are two which, in God's 
providence, I received in my childhood. The one was that I had good 
instruction in the knowledge of God ; the other the best education which 
my parents were able to give n^e. Mr. Jelf has kindly referred to the 
great, and I am bound to say, the overwhelming honour and responsi- 
bility which Her Majesty has recently laid upon me. Perhaps the 
minds of some may be attracted as much to the honour as to the 
lesponsibility. I hope it may please God to preserve my mind from 
being directed to that, because, although the honour and dignity are 
certainly great, earthly dignities and honours are useful only for the 
sake of the public objects for which they exist. A man who sets his 
heart upon tiiem is certainly not likely to turn them to good account. 
They may last a very short time, and when they go it is certain that 
we can take nothing of them away with us. No; it is the duty and 
the responsibility which are the real thing. I only trust that those 
amongst you who know and understand these things will sometimes, 
when they pray God to guide the minds of those who are set in high 
places in this kingdom, remember me, and ask God to give me those 
gifts of which your minister has spoken. I do not agree with some of 
my friends, who, in private letters, say it may be presumed that I 
have now reached the highest point of my ambition. That is not so at 
all. My ambition is not high place. My ambition is, if it be possible, 
to do some good in the position to which I am called ; and if I cannot 
do good in that position, I would rather leave it and try some other. 
For we must all remember that there is, after all, one other final step 
which all of us have to take, and which, if it lead to the very lowest 
place in our Masters kingdom, will be an advancement and promotion 
inexpressibly greater than any that we could receive on earth ; whereas, 
if it leads to no place, all the other honours will be of little use. 


{Fr<m " The Christian at Work.") 

In closing one of bis minor epistles, the Apostle Paul records a very 
striking and suggestive utterance. It is this : '* All the saints salute you ; 
chiefly they that are of Csssar's household." So it seems there were 
saints in G»sar's household, and that they were not ashamed of their 
disciplesbip ; and still further, that they were the most eager of all to 


send their salutations to the saints at Fhilippi, whom thej had nerer 

This will seem the more remarkable if we remember who was at tiiat 
time the C»sar. He was Nero ; a monarch whose name has been familiar 
through all the ages since as the synonym of cruelty and infamy; a man 
who earned the reputation of introducing into his history, as facto, 
crimes so enormous, and combinations of wickedness so revolting, that 
but for him they would have been held too fabulous for the wildest fancy. 
He hunted his kingdom over to find fresh species of torments. He tried 
thrjBe ways to kill his own mother, and at last succeeded. He caused a 
fpreat conflagration in the capital, and then charged it on the Ghristiaiia 
He tortured them in unheard-of ways. He wrapped them in the skins 
of wild beasts, that fierce dogs might tear them to pieces. He smeared 
them with pitch and set them on fire ; and actually used them, as we 
do our street lamps, to illuminate the streets by night. He instituted a 
general persecution of this despised sect all oyer the empire, in order to 
divert the public attention from himself as the real incendiary- of the 
city; and to such a malignant extent did he carry it, that Tacitus, a 
heathen historian, declares that " the public abhorrence was changed mto 
commiseration, from the opinion that those unhappy wretches were 
sacrificed, not so much to the public welfare, as to the cruelty of a 
jealous tyrant." 

Surely to be a Christian in the household of the worst persecutor 
Christianity ever had was something heroic. It was no child's play to 
confess Christ, where the word of confession might send a man to the 
Hons, or bring his neck under the sword. No wonder Paul thanks God 
that even then the faith of the Boman Christians was "spoken of 
throughout the whole world ; " for when sainthood is so difficult, it is a 
great thing to be a saint. 

There are Cesar's households eyeirwhere and always. There are 
Neros living to-day. Fashion is a Nero; so is fame; so is popular 
opinion. And there is the same need now that there was then for the 
sort of piety which Paul compliments in these anonymous disciples. 
Wherever hostile influences frown on Christian fidelity; wherever evil 
associations work against holiness ; wherever worldliness is the prevailing 
reUgion, there is an urgent demand for just that old-fashioned, all-endu^ 
ing, stubborn devotion to the right. And wherever you find a man who 
puts duty first and everything else afterwards; a merchant who, for the 
love of Jesus, would sooner lose his fortune than deviate from the line 
of strict honesty by the width of a single hair; a mechanic who does all 
his work as "under the great Taskmaster's eye ;" a woman who, amid 
all the temptations of great wealth and elegant leisure, is in every act 
loyal to the Son of Mary ; or a daughter of toil, who, overburdened with 
the various pains of penury, treads her obscure and weary round with 
uncomplaining heart, and is even so possessed by the spirit of her motto, 
" Do all to the glory of God," that, when her toil is the humblest, and her 
cares the heaviest, she can sing with quaint old George Herbert — 
" A servant, with this clause. 

Makes drudgery divine ; 
Who sweeps a room as for thy laws 
Makes Inat ttnd Wlq 8a^\qu^<^" 


There you behold "saints of the household of Caesar;" "the moral 
apostolical succession of Christ's unterrified witnesses." 

These households of Csesar, these places where it is so hard for religion 
to take root at all, and yet where for a thousand reasons it is so imper- 
atively needful that religion should take root and grow mightily, abound 
in cities more than anywhere else. In them are the most numerous and 
the strongest temptations alike to shameless immorality, to decent irre- 
ligion, to the hollow semblance of piety, and to engrossing worldliness 
and the slack discharge of religious duties when the profession is sincere. 
The maintenance of a thorough and growing spiritual experience is not 
an easy thing in a large town, where there are twenty times as many 
liquor-saloons as churches; where theatres, and billiard-rooms, and 
dance-houses invite the unwary steps of young men; where vice walks 
forth in gorgeous robes, and virtue, with modesty unmeet, hides her 
face; where the vitality of the Church is sapped by prevailing world- 
liness ; and where the comparatively feeble agencies for good seem to be 
hopelessly swamped by the confluent and swelling tides of manifold evil« 


{From *'The Tract Magazine") 
Many Eastern travellers examine this cave, and some go a certain 
distance into its dark passage, which is said to extend for several miles. 
Having resolved, during a recent visit to the East, to penetrate beyond 
the usual limits, we, unknown to our guide, lest it might frighten him 
altogether, took a private supply of cord, about twice toe length which 
he had got ready, to be unwound as we went along, for a clue to return 
by. Leaviug our horses under a steep cliff in the Valley of Bephaim, 
not far from Bethlehem, we climbed a pointed rock, the top of which is 
within a few feet of the cavern's mouth. The precipice between this 
rock and the cave could not be crossed if even a single person in posses- 
sion of the stronghold opposed the entrance. Thus, unlike most caverns, 
which are not secure against stones cast into the opening, or fire applied 
to *' smoke out " those inside, this retreat was entirely unassailable. 

David chose the place wisely for himself and his faithful band. " And 
three of the thirty chiefs went down, and came to David in the harvest 
time unto the cave of Adullam," (2 Sam. xxiii. 13.) It appears to have 
been a well-known place of safety even in the midst of enemies. *' And 
David was then in a hold, and the garrison of the Philistines was then 
in Bethlehem." 

We declined the help of some Arabs who had pitched their tents in 
the neighbourhood, although our guide was nervously anxious lest our 
doing so might cause them to take away the horses. Then, clearing the 
gap between the rocks, we found the opening gave room to turn and 
arrange for our journey inwards. Many dark entrances to dark passages 
presented themselves. Each appeared to be worth trying, but at length 
one was fixed upon ; our candles were lighted, our lucifer matches 
secured, our heads bound with scarfs, to blunt the many sharp knocks 
from the pointed roof, and our cord fastened by a peg, so that, being 
unrolled as we went in, it might lead us out by the same path. 


After a little walking, the roof gradually lowered until we went on 
hands and knees creeping, and at last were forced to lie at full length on 
our sides, and to push along with one arm, holding with the other our 
little light, which flickered dimly in the hot, stifling, dusty atmosphere. 
Suddenly the passage widened, and a large cavern was entered. The 
faint light shone on columns, arches, and holes of all shapes ; but th& 
top was scarcely visible, and looked like a large cathedral at night. 

After a rest, and breathing hard, we laid aside most of our clothes, 
and began again, selecting one of tiie many side galleries for the next 
stage. No doubt David knew all these strange places well, for he passed 
many months among them ; but the intricacy, darkness, and excitement 
would easily cause a traveller to be lost, just as some have been who 
entered the thousand passages in the catacombs at Rome before the 
dangerous ones were walled up and secured as they now are. 

After a little progress we came to a steep descent, at the bottom of 
which was a rippling brook, brackish to the taste. When this was 
drossed, without much difficulty, we came to the end of our string, and 
the guide poured forth his thanks to the Virgin Mary and all saintK 
His gratitude was soon changed into horror, when we shewed the second 
supply of string, and invited him to come farther. No persuasion would 
induce him to do this, and the poor man cried out in agony to the same 
saints, and to the dead woman whom he had been taught to invoke in 
bis difficulties. But it was not always so with him; for day by day, kn 
many months, we taught this man the truth of God, until his interest in 
Scripture anecdotes, and then in Scripture doctrine, was blessed by God's 
Spirit, and he was led to pray daily with his master to Him whom Mary 
bad herself worshipped as her Saviour. 

The guide being left there, lamenting his sad fate, we went on alone, 
keeping always to the route most level, and gazing with wonder up at 
the numerous pillars, down into the yawning precipices, and around on 
the mysterious fissures in the rock, twisted and broken in endless variety. 
In several places there were ledges cut in the sides of the rock, which 
probably served as shelves for the armour of David's men. After a very 
tiring struggle, and greatly exhausted by thirst and intense heat, we 
found that the second long cord was also unwound. Here it would have 
been wise to stop ; but the desire to explore was not yet satisfied, so we 
placed a lighted taper at the end of the cord, and with another candle 
still went on, until the first could not be discerned. Sitting down, at 
length, at the farthest point, the whole sublimity of the awM sUenee 
seemed to wrap us about with a veil of darkness. 

When the deeply impressive feeling had been long enough endnredi 
we began to dig in the soft moist floor with a long clasp-knife, and after 
getting to the depth of a foot, we were about to leave off and retora, 
when the knife suddenly struck upon a hard substance, which proved to 
be a broken water-jar of ancient construction, the pieces of which were 
carefully brought away, and will always be a precious relic, and far more 
than a reward for the trouble of procuring them. The particular interest 
excited by finding a water-jar in this cave will be understood by turning 
to the chapter already quoted from the Book of Samuel. David's dty 
was Betblehem, and standing at the mouth of tiie cave he could see its 


towers, as we did. He knew the wells of his city every one, and perhaps 
he had often helped his mother to carry water from " the well which is 
by the gate." But now his enemies were camped around the city, and 
he could not get at the well. The water in the stream wo had passed 
was only brackish, and there was little there to quench his thirst in so 
hot a barrack. How natural, then, aad how beautifully simple, is the 
narrative of Samuel, telling us, in verse 15 of the same chapter, '* And 
David longed, and said, Oh that one would give me drink of the water of 
the well of Bethlehem, which is by the gate! '* Thus may we bring forth 
light on the words of the sweet Psalmist of Israel, even from the dark 
depths of the Gave of AduUam. 

The choice of king David in selecting such a retreat was a wise one; 
and his assurance of its perfect security may have led him to the frequent 
Use of the terms, "hiding-place," and "rock," which we find in the 
Psalms 68 applied to God. Thus he says to the Lord, " Thou art my 
hiding-place," (Psal. xxxii. 7;) for he had found God to be a safety for 
retreat. But the truth thus conveyed is extended in Psal. cxix. 114, 
Inhere David writes, " Thou art my hiding-place and my shield;** as if he 
would tell us that God is not only a refuge in distress when the enemy is 
LOO 8trong,but a protection at all times when we go forth to the active 
iuties of ordinary life. 

In the 71st Psalm also we find David entreating his Lord thus: " Be 
thou * my strong habitation, whereunto I may continually resort." 
Perhaps at the very time he was praying this, David thought of the cave 
of Adullam, which was not a mere temporary refuge, but a stronghold 
held by his friends, and ever ready to fall back upon in time of pressure. 



This vessel was wrecked in a cyclone in the Indian Ocean. The pilot, 
Paul Elson, collected a few volunteers, and rigged a raft. Thirteen only 
of the crew got on her; the rest were frantic with terror — some praying, 
others drunk, others raving, others lashed inextricably to the sinking 
vessel. Elson was the last to leave the ship; leaping overboard, he 
swam to the raft, cut the hawser that held her, and constituted himself 
by inherent right her sole officer. Within an hour the doomed vessel 
heeled, lurched heavily, and went down head first All that day and eM 
that night the raft drifted, heavy seas breaking over her; " we were up 
to our necks in water," says the man who tells the tale, '' for she floatea 
low." All that night, nevertheless, Elson, who was a powerful swimmer, 
swam round and round the raft, lashing her together and strengthening 
her as best he could. Ever and anon the furious breakers washed a man 
off. And then would the brave pilot, who had not only the heart, but the 
strength of a giant, strike put towards him, and carry the drowning 
i^retch back. But at last it became apparent that tliie raft must be 
broken up, and that a second and smaller raft must be constructed to 
relieve the other. This, too, the pilot effected almost single-handed, 
the large raft floated away into the night; Elson find three other mjOKi 


took to the smaller; while on the other drifted away a natiye boy, Paul 
Elson's servant, of whom, hitherto, in the midst of all his terrible toil, 
the brave pilot had never once lost sight " He kept near him; he tended 
him as a mother would tend her child; he gave him oar last supply of 
drinkable water." 

The vessel had sunk on the 29th July; it was now the 2nd of August, 
The raft was drifting under a raging tropical sun; for three days there 
had been no food or water; worse than this, the frail support itself hegui 
to break up, and swimming about in a heavy surf^ Paul Elson becami 
much exhausted. The end, of course, could not now be far o& First one 
of the men was washed away, and then another, until Elson himself and 
the Scotchman who tells the story were the sole survivors. "'Pilot,* 
said I — so the narrative runs—' we must fight it through !' * O Fraserl' 
answered he, *I can't hold out any longer.' . . . Then a heavy sea 
broke upon us, and knocked him o£f. I found it impossible to hang on, 
and was forced to let him go." And so the story ends. The body of 
Pilot Elson, worn out by his incessant labours, floats away into the gnat 
deep, there to lie till the sea shall give up its dead. 


{B^ M, E, RockwdL) 

Oh, morning without doads, so sure to dawn ! 
Though yet the darkness of life's mystery 
Enfolds our souls so dose tiiey cannot see 

The faintest gleam to shew that night is gone. 
Thy golden rays shall pierce its blackness throujgh. 
And shew us what God's mighty hand will do. 

Oh, wondrous Hand ! it then will open wide 
The sealed Book, and shew how safe we're led 
In all the crooked, darksome ways we tread. 

Though we forget the wise and tender guide; 
How sorrow's wild, deep currents ever flow 
Toward Heaven's cinptal sea, through scenes of woe. 

Dear Saviour! when the way seems dark and cold. 
And our tired feet can find no resting-place. 
Help us in these rough, earthly patl^ to trace 

The opening of the Heavenly streets of gold. 
To follow Thee, who bore in meekest fstith 
The stings of life, the bitterness of death. 

Hereafker we shall know — ^it were enough 
To feel the blessedness of gaining Heaven, 
To rest in Thy sweet love, pure and forgiven. 

After these weary wanderings durk and rough; 
But Thou wilt shew us all, and we shall praise 
The hidden mercies of Thy righteous ways! 

An old farmer's description of a pointless preacher was: ** A good man 
likely, but he rakes with the teeth up." It is an equally good desoriptioa 
ofapomtlesa Sunday school teacher. 


NicoDEMus AMD THE WoMAN OF Samaria. — Nicodemus was a man of 
ank and consideration ; the woman was of the lower order of an outcast 
people. He was cultivated, reflective, and eminently moral; she was 
g^orant, unspiritual, and unvirtuous. Far apart as they were in all 
xtemal proprieties, both of them had been cauffht in the snare of self- 
shness. He had built up a life for himself, and she for herself. He was 
elfish through his intellectual and moral nature, and she through her 
enses and passions. Outwardly they were far apart : as a member of 
oeietj she fell sadly below him; but in the siffht of God both were alike 
dnfuL It was not needful to argue this with her; conscience already 
K>ndemned her. But to Nicodemus it was necessary to say, " Ye must 
>e bom again." — Beecher, 

Inbisckimimate Alms-giving. — Helping the poor is something quite 
different from the foolish habit of indiscriminate alms-giving. A little 
judicious assistance may put the neglected child on the road to industry, 
comfort, and respectability; unthinkingly to toss him a sixpence may 
only foster the indolence which usually ends in crime and misery. A 
gentleman, while passing over London-bridge, observed a boy in one of 
the recesses, and, awaking him, found that he was a native of Hampshire, 
who never knew his father, and that he had been used to out-door labour. 
By sending him to a refuge, the basis of that prosperity which he was 
destined to enjoy in a foreign land, was laid; but had the stranger given 
s donation and passed on, who shall say where the lad's disasters would 
^ave ended? What shall be done to extirpate mendicify^ and to secure 
^or the poor the coins now thrown to beggars? Nearly twenty years ago, 
^e Times declared, that "in London we have reduced the poor to 
^he lowest scale of morals. It has come to this, that you will encounter 
t^ore beggars of one sort or another in a walk from Westminster Abbey 
to Oxford Street, than you will in a tour from London to Switzerland. 
Q^nfortunately this condition of affairs shews few signs of improvement; 
^ut street-aJmsgivers should remember that, by their misdirected kindr 
tkess, they hinder the work of reformation, and frustrate the operations 
:)f the best friends of the destitute. Let the facts given speak for them- 
selves; and if they excite sympathy for the work of reclamation going <m 
in the London streets, our purpose will be answered.-:-^?. Holden Pike. 

Mud of the Nile. — Our boat was ballasted with earth taken from the 
banks of the river, very rich and stiff soil, without atones; with this same 
mud the sides of the boat were plastered, at those parts in the fore half ol 
the vessel, where moveable planks were placed in order to raise the run- 
ner higher; the mud ffUed up the crevices, and prevented the water &om 
gushing in, as would otherwise be the case. This mud was so rich and 
slimy, and when dry, so Arm and impervious, that, together with the 
strong reeds that grow on the bank, it is easy to conceive how the 
mother of Mose$ constructed a little ark, which would float; she then 
placed it among the flags, in order that the stream might not carry it 



*' When the even was come, they brought nnto Him many that were possessed with derilfl; 
and He cast oat the spirits with His word, and healed all that were sidk."— Matt viii. Id 

With Dr. Lightfoot, I see sound reasons why Judaea at that time 
abounded with demoniacs. 1. Because, as their own historian Josepbos 
assures us, the Jews were then the most wicked and abandoned peoplo 
on earth. 2. Because thej were then much addicted to forbidden ma^Cr 
and tJierefore courted, as it were, evil spirits to hold familiar intercouna 
with them, (Lev. xx. 6, and Deut. xviii. 9-12.) 3. We mayalso note that 
demoniacs were different from lunatics or paralytics: "He cast out th» 
spirits with His word, and healed all that were sick." And in St Matt 
iy. 24, we read that " they brought unto Him all sick people that wem 
taken with divers diseases and torments, and those which were possessed, 
with devils, and those which were lunatic, and those that had the palsy; 
and He healed them." 4. We may remark, that if the belief in demoniacs 
had been only a vulgar error, the wise men of that age would soon have 
exposed it, and poured contemnt upon Christ and His disciples. BesideSv 
it was one proof of our Lord's divine mission that evil spirits were subject 
to Him and His apostles. 5. We may also observe, that while it is not 
inconsistent with God's moral government to permit evil spirits to mis^ 
lead the obstinately wicked, and try or exercise the righteous, yet they 
were all under His supreme and immediate control : " He oast out the 
roirits with His word," and " suffered them not to speak to Him." 6. 
We may likewise remark, that by permitting Satan's limited power fors 
time, the superior power of Jesus was made manifest: "With authority 
commandeth He even the unclean spirits, and they do obey Him.^— 
Mev, W, Barnes^ Evidences of Christian Religion, 

Fbench Infidelity. — French infidelity is flippant, hollow, and 
frivolous. There is neither depth nor earnestness in the ordinaiy 
expression of what is called "free thought" here. There is no advance 
in its tone or character firom the scepticism of the Age of Reason ; but, 
on tiie contrary, whatever was fresh and vigorous then has dropp^ out 
now, and left nothing behind but the very weakest form of blasphemy. 
This is to be found paraded in ostentatious language in the columns of 
the Radical press; and it is worthy of note, that while the censorship d 
the press is almost every week exercised in the most arbitrary manner, 
and unhappy Journals are still being constantlv suppressed on acoount 
of their jsohtical sentiments, they may inveigh against every form of 
religion, in every d^pree of ribald and scoffing language, with imponi^. 
You may profane God in a French newspaper to your heart's oontent> 
and it is nothing; but venture to profane M. Thiers, and it is treasoO) 
and involves imprisonment. — Times. — [Let the results of this godlessnees 
be tested by the political history of France within the past eighty years.] 

The fathers, where are they ? I often feel it solemn now to know that 
we are getting into the fore-front; no generation any longer between 
ourselves and the great reckoning. — Rev. James Hamilton^ JjJ), 


Luke zvii. 14. 
' • (By Josephine Pollard.) 

When I Lave prayed my prayer, I need not wait 

The healing touch, or e'en the answering word; 
Or hang my head in grief, disconsolate. 

Uncertain if the message has been heard 
By Him who sits in majesty divine. 
And hearkens to each faint request of mine. 

Nor should I mourn o'er yesterday's mistakes. 

By standing idly in the road to-day. 
The busy hand the bread of sweetness breaks. 

And herbs of comfort grace the Pilgrim's way : 
And if I still the appointed path pursue. 
My thirsting soul shall never lack for dew. 

They came— the lepers— unto Jesus' feet; 

In all Samaria none so wise as He ; 
With pallid lips His mercy they entreat. 

From loathsome bondage loneing to be free. 
They turned, and thought, perchance, their prayer denied; 
But as they went was Jesus glorified! 

He comprehends my trials and my woes; 

He sees the canker gnawing at the root 
Of my endeavours; and full well He knows 

The reason why I yield no perfect fruit. 
Infinite love the finite understands. 
And takes the imperfect offering of our hands. 

Then labour on, my soul, and upward trace 

The path for thee the Saviour has defined; 
Leave thy petitions at the door of grace. 

And to His will submissively resigned. 
Accept whatever falleth to thy share. 
And find therein an answer to each prayer ! 

[ow TO HAVE A Drowsy GLA8s.~Preaoh to them, and ask them no 

Ike Lord hath not set up Churches that old Christians may keep one 
ther warm while they live, and then carry away the Church with them 
m they die. No ; but that they might, with all care, nurse still 8uo* 
dvely another generation of subjects to our Lord, that they maj stand 
in His kingdom when they are gone. — Cotton Mather, 

I wuUUr for eaeh Number of the Magazine requires to he in the handi 
f ^ printers not later than the middle of the month before publication. 
%e insertion of eommunieations sent later cannot be guaranteed, 
cannot undertake to return rejected communications. 




Nobth-Easterx Bistrict Sab- 
bath School Ukio jr. -The bi-monthly 
meeting was held in Wri^f s Coffee- 
honse, on Monday evening, 3rd 
Febmary. It was agreed £at in 
fatnre the meetings shoold be held 
in one of the rooms connected with 
Sydney Place IT. P. Chnrch. It 
was a^-eed that the annnal basiness 
meeting shonld be held on Monday, 
3rd March, and that it shonld be 
open to all the teachers of the disfcrct. 
Cteoe-bearers for the ensoing year 
were nominated. The Plnesident, 
Mr. W. Salmon, gave notice that at 
next meeting he woold move that, 
doling fatnre winter seasons, the 
Union meet monthly. 

North-Westerk Sabbath School 
Union. — This Union met on Tuesday 
evening, 11th Febroary. It was re- 
ported that the Half-yearly Prayer 
Meeting had been held in Cambridge 
Street U. P. Chnrch, on Sabbath 
evening, 22nd December. Several 
suggestions were made in reference 
to the Teachers' Model Lesson Class, 
presently under the care of Mr. 
Hichard Chalmers, such as, that it 
should be continued for a longer 
period than had been first agr^ad 
npon, and that it might be hela on 
^e Sabbath evening9, and in various 
schools, in order to give junior 
teachers the advantage of seeing a 
Model Lesson Class conducted. It 
was agreed to hold the Annual 
Meeting on Tuesday evening, 4th 
March; and oflSce-bearers for 1873-74 
were nominated. It was stated that 
the Rev. D. R. Eilpatrick would 
preach a sermon to the teachers on 
Sabbath evening, 16th Feb. The 
representative of "St. George's-in 
the-Fields Society" stated that he 
would, at next meeting of the Union, 
bring forward the subject of a change 
on the existing hours for Sabbath 
schools, and ask the Union to make 
a deliverance upon the subject. 

South-Eastebn Sabbath School 
Union, — The bi-monthly meeting 

was held on Thursday, < 13th Feb- 
ruary — present 14 Biiectors. The 
Annual Meeting was fixed to take 
place in the Mechanics' Hall, Calton, 
on Monday, 10th March; and it was 
agreed to have three raayer meetings 
in as many different disbricts, instead 
of the one hitherto held half-yearly. 
Messrs. Miller, Birrie, and Lawrie, 
reported visits which they had made 
to thirteen different schools in the 
last two months. Arrangements were 
in progress for the Annual Sermon 
to teachers ; and Office-bearers were 
nominated for ensuing year. 

Middle Distbict Sabbath School 
Union. — ^This Union met on Tues- 
day evening, 11th February. The 
secretary reported, that owing to the 
very small attendance at the Music 
Class, the Conmiittee had found it 
necessary to discontinue it. The 
Visitation Committee reported that 
eleven Societies had been visited at 
their week evening meetings. It 
was agreed to hold the Annual 
Meeting as a Soiree on the 25th 
February; and Office-bearers were 
nominated for the efisuing year. A 
deputation from the Band of Hope 
Union attended, and addressed the 
meeting, asking this Union to pro- 
mote tiie formation of ''Bands of 
Hope" by the various Sabbath 
School Societies. A comniunic«tion 
was submitted to the meeting from 
Greyfriars U. P. Church ^iety, 
containing several suggestions relative 
to the Ii^»on Scheme of the Union 
and the Notes ; and it was agreed to 
delay the consideration of the neUbtter 
till next meeting. 

Paisley Sabbath School Uino5. 
— ^The Seventy-fifth Anniversary and 
Soiree of the members took place o& 
Feb. 3, in the Abercom Kooms— 
Mr. Frank Martin, writer, in the 
chair. After tea, the Seoretary read 
the annual report, which stated in 
detail the various operations ol the 
Union during the past year. The 
members visit sXL Saobath schools in 



the town, and endeavour to impress 
upon teachers the best methoas of 
instructing youth. There are iJso 
Sunday forenoon services conducted 
in 15 different places in town, and 
these meetings are attended, on an 
average, by 1642 poor persons. This 
missionary work is carried on by 
165 male and female monitors, in 
addition to the member in charge of 
the meeting. There are 22 Societies 
in connection with the Union; 65 
schools, the teachers numbering 768, 
the scholars 6901, with an average 
attendance of 6859, — ^this being an 
increase of 42. The amount collected 
lor missionary purposes during the 
vear was £110 14s. 2d., being an 
increase of £3 28. 9id. Rev. Dr. 
Lees moved, and Kev. Dr. Fraser 
seconded, the adoption of the report, 
vhich shewed a numerical increase 
of membership as compared with 
previous annual reports. A depute- 
tion from the Greenock Sabbath 

School Union was present; and Mr. 
0. S. Inglis, of Edinburgh, and other 
gentlemen, addressed the meeting. 

Ebskine U. p. Chukcjh.— The 
Annual Soiree of Erskine U. P. 
Gongre^tional Sabbath School Juve* 
nile Missionary Society, was held in 
tiie Church Hall, on Tuesday even* 
inff, 2l8t January — ^the Rev. A. K. 
Jcmnston in the chair. After te« 
an instructive address was delivered 
by the Chairman, which was listened 
to with marked attention; several o£ 
the scholai^ gave readings and recita- 
tions; and a Juvenile Choir, trained 
under Mr. Thomas T. Ferguson, one 
of the teachers, sang several anthems 
in a creditable manner. A varie^ 
of magic lantern views were exhibiteo^ 
which afforded much enjoyment. On 
the motion of Mr. Maclellan, a hearty 
vote of thanks was accorded to Mr. 
Dickie, the Superintendent, and to 
the Chairman. The proceeding? 
were then brought to a close. 

itts at §00lt8. 

Thb New Cyclop.«dia op Illustra- 
tive Anecdote, Eeligioqs and 
Moral, Obiginal and Selected. 
With Introduction by the Rev. 
Donald Macleod, D.D., Chaplain 
to Her Majesty, &c. London: 
Elliot Stock. 1872. 8vo, pp. 559. 
Ik his few but judicious remarks on 
the advantage of employing suiteble 
illustrations in popular address, Dr. 
Macleod states that the object of this 
CydopsBdia is to assist teachers, 
whether in the pulpit, or school, or 
family, by supplying them with illus- 
trative narratives fitted to enforce 
their lessons. This end is attained 
still more effectually by the classifica- 
tion of tiie illustrations under what 
may be called generic titles or heads. 
In order to ju^e of the number and 
variety of these classified subjects, 
one has only to examine the list at 
the beginning of the volume, or the 
oqpioas index at the end. But apart 

from the obvious utility of the collec* 
tion, for such as are in quest of illus- 
trations for lesson, sermon, speech, 
or essay, the book is full, from oegin- 
ning to end, of pleasing reading, — of 
the lighter sort, to be sure, from the 
cursory and desultory nature of itB 
contents, — ^but the reader who con- 
sults it only for the few minutes 
which might otherwise be left unem- 
plojred, imH not lay it aside without 
having received some improving idea 
from its varied pictures of life and 
character, and some impressive lesson 
from the Christian and moral prin- 
ciples which harmonize and elevate 
the entire contente and scope of the 

The MissioNARr World: Being aa 
Encyclopeedia of Information* 
Facts, Incidente, Sketehes, ana 
Anecdotes, relating to Chnstiaa 
Missions in all Ages and Countries^ 



and of all Denominatioiui. Lon- 
. don: Elliot Stock. 8Vo, pp. 568. 
The writer of this comprelienfiive 
and very desirable book, as we learn 
from an incidental notice under the 
Head of Missionary Literature, is the 
Kev. W. Moister; and the work is 
introduced and recommended by the 
Kev. W. B. Boyce, Secretary to the 
Wesleyan Missionary Society; the 
Bev. Dr. Mullens, Secretary to the 
London Missionaty Society; and the 
Bev. Dr. UnderhiU, Secretary to the 
Baptist Missionary Society. The 
title quoted above shews that the 
work ranges over the entire field of 
missionary labour and missionary 
life; and the information it con- 
veys, historical and personal, is 

wondrously interesting. Many of its 
chapters read like a romance. Witii 
youthful readers it cannot fail to 
prove a favourite; but every friend 
of the missionary cause will derive 
pleasure and instruction from its 
varied and lively pages. As a revieiw 
of the lustory ana progress of modeni 
Christian missions, mostly all of them 
the birth of the present century, it if 
full of encouragement and hope, and 
may well call forth the wondering 
and grateful exclamation, ''What 
hath God wrought!" Thepreparation 
of such a work is a precious service 
to the Missionarv cause. No con- 
gregational or Sabbath School libraiy 
should be without The Misdonary 


Jesus Loves a Liberal Heart.— Mark xii. 41-44. 

Read 2 Kings xii. 9, and you will see what the treasury was, and where it was 
placed. It was a chest to receive the contributions of those who came to worship. 
The contributions were voluntary — no one was compelled to give. The chest 
>ra8 placed near the cdtar of burnt-offering— the brazen altar- which stood in the 
•court of the temple, between the brazen sea and the door of the temple. It was 
0et on the right side of the altar — on the right-hand side, as one entered the court. 
The people had access to this court ; and so we read that Jesus on this occasion 
was in it. He was sitting over a^sdnst it, on the left-hand side, and could thus 
see the people passing in, and depositing their contributions. Notice the 
eccpiession— He " beheld how the people money into the treasury." He was 
taxing note of it. We seldom think of this when we give our contributions to the 
missionary box; we seldom think that Jesus beholds us; but He does. He 
'knows what we give, and why we ^ve it. He knows whether we give it from 
love to Him, or simply because it is the custom to give. He expects us to give. 
'He gives us liberally, and He expects us to serve Him with what He has given ns. 
We should remember always when we give anything to God that He sees ns. 
The rich cast in rrmch. This was right. We are to give as the Lord hath pros- 
.pered us. Read 2 Cor. viii. 12, and learn the Divine law of giving. Read also tiie 
•parable of the talents in Matthew xxv., and you will find the same principle. He 
who had five talents was expected to do more than he who had only one. 

Among the many who came to give their gifts, Jesus singles out one for special 
commendation. Notice who this was. She was a widow. Her bread-winner had 
been taken from her. She was ^poor widow. She had but little to give, and one 
might have excused her from giving anything. Indeed one might have said, she 
should have kept the money. All she can give will not be of much service, and 
ehe requires it herself. Not so judges Jesus. He calls His disciples to Him, and 
<lirects their attention to the case. It was an important one for them and for His 
Church. It contained a principle that the Church would be the better of under- 
^tMnding. The principle was just the one we have already referred to— that God 


accepts gifts from the motive that leads us to give them ; that He measures their 
^ues, not by their amount, but by the spirit that prompted us to give them. 
He did not object to the much which the rich cast in. He gladly accepts the gifts 
M the rich, (1 Chronicles xxix. 6-13. J Bat in many cases they give of their 
abundance, and never miss what they give. But the poor widow gave of her want — 
all that she had— all her living. She had learned to trust God. He had always 
given her what sufSced for her daily bread, and she would trust Him still. This 
gift, then, sprang from strong /ai7A. It was this which made it so valuable in the 
«yes of Jesus. There must also have been much love in her bosom to God. This 
enhanced the value of her gift; and then she gave it vnUingly; and God loves a 
cheerful giver, (2 Cor. ix. 7.) 

Now look at the verdict of Jesus. "Terily I say unto you. That this poor widow 

hath cast in more than all they which have cast into the treasury." iaid yet she 

^ly cast in two mites— the seventh part of one piece of the brass money of which 

the rich cast in many pieces. Yet, m His estimation, she gave more than they 

wL Surely we serve no hard master. He does not expect to reap where He has not 

«oim; He does not expect to gather where He has not strewn. He simply expects 

B8 to give as He has given us ; but He expects us to give that cheerfully, willingly; 

tod the smallest sum ^ven in this spirit oy the poorest boy in the class may be 

01 more value in the sight of God than the lordliest gift given by one who gives 

"■^ely of his abundance. Let us always have regard not so much to the amount 

Je give, as to the spirit in which we give it. Read 2 Cor. viii. 1-5, and see how 

^spirit in which the Macedonians gave cheered the heart of Paul. Let us learn 

their spirit — especially let us give ourselves first to Gtod, and we shall find it easy 

w give everythmg else, 

Meiwory Exercise — Shorter Catechism 63. — Paraphrase xlix. 4-6. 
Sfubject to he Proved— Clcns^, knows our Hearts. 

Text for Non-Beading Classes. 
"Jesus sat over against the treasury, and beheld how the people 
^t money into the treasury." — Mark xii. 41. 

Jesus at Nazabeth.— Luke iv. 16-31. 

This incident occurred at the very commencement of our Lord's ministry. He 
had just returned from the temptation, (v. 14.) Notice what is said about Naza- 
retii— it was the place where He had been brought up. He had spent about thirty 
years there, working with his father, and was well known to every one in the 
Uttle village. See how He would begin His work at home. He expects us to do 
likewise. Read Mark v. 19, and see where He sent the cured demoniac. Leaven 
b^^ to work on the particles nearest to it. Observe also the phrase, " as His 
custom was." He was in the habit of attending church. "What lesson may we 
draw from His example ? He stood up to read. In the synagogue the Ruler could 
idlow any one to read the Scriptures, and to exhort, (Acts xiii. 15.) The lesson 
for that Sabbath day happened to be from Isaiah ; and so the book, or parchment 
roll, of that prophet was given to Him. The particular passage was from Isaiah 
Ixi. It was a singular coincidence that it should have been so. For, notice, Jesus 
did not select this passase for himself. A certain specified portion of the Law 
and the Prophets was read every Sabbath day in the synagogue, and this was the 
prophetical portion for that day. 

Gk) over the prophecy (v. 18, 19) in detail, and shew how exactly it described 
the mission of the Messiah. The expression, " He hath anointed," just means. He 
hath made me the Christ — i. e., the anointed one— the Messiah. Shew what He 
was anointed to do> and then point out that this was just what Jesus was doing; 


and so, because He, their own countryman, was doing the very things which it wu 
TOophesied the Chnst should do. He wishes them to understand that He was tfas 
Christ. Accordingly we read, that when He had read the i>assage, and had at 
down, the people were so mnch stmck with this coincidence between the prophecy 
of the Chnst and the doings of the man Jesos, that every eye wasfartenedon 
Him. Nor did Jesns leave them in any doubt on the point He closed the book^ 
gave it to the minister— i. «., servant or beadle, who had charge of thepaachmeiiL 
and said, " This day is this scripture fidfilled in your ears." Ajb if He had saidL 
" Isaiah spake these things of the Christ, and I chum to do these things, and so I 
daim to be your Messiah." This was the first time He had ever claimed so to be; 
but the people of Nazareth were not prepared to admit the claim. Notice tfaflb 
objection ; it was the objection which always proved the stumbling-blocJc to tiie 
Jews. He is Joseph's son, the son of our village carpenter, we Imow all about 
Him ; He is one of ourselves, hath wrought at His trade among ns these many 
years, and how can this man be the Chnst? Note carefully, they did not deny 
that the prophecy had reference to the Messiah ; but they woi^ not admit that 
Jesus could fulfil the prophecnr; and so they stumbled at that stambling-stone, and 
rejected Him because of His lowly origin. Shew that this was always the JewiA 
objection to His claims; that it is their objection to this day. They believe the 
Messianic pro]^ecies ; but they deny that they have been fulfilled in Jesus; and 
so they reject Him as the Mesoah promised to the fathers. 
Jesus was quite prepared for their rejection of Him, and for the very groondi 
" ' '** * ofHisL 

of it, (v. 24;) and He proceeds to shew them, by a reference to the case of E&ai^ 
(v. 25, 26,) and of Elisha, (v. 27, 28,) that their rejection of Him would not hinder 
His work : that ^thers would receive Him. Elijah was sent to Sarepta^ a city 
outside the Promised Land, at a time when the Jews were seeking his life. EUsha 
cured a heathen, who, when cured, gladly admitted his power. So woold it be 
with them. He was willing to bless them, to save them ; but if they refosed Wm, 
He would go to others who would welcome Him, and accept Him as the Messiah. 
These two references let them see His meaning ; and so the very spirit whifili 
afterwards led the nation to crucify Him is at woiic here. They would have 
killed Him if they could, (v. 28-30.) He came unto His own, and Hia own received 
Wm not. And so the vineyard was taken from them, and given to others. Bat 
let not us boast, (Romans zi. 18-20,) for if He spared not the natoral brandies^ 
much more will He not spare us, if we are found neglecting so great salvation^ 
(Hebrews ii. 1-3 ; Komans zi. 22.) 

Memory JEasrrcue— Shorter Catechism 6i. — ^Paraphrase yriii 1-3. 
Stibjeet to be Proved— The Gospel is for all Nations. 

Text for Non^Eeading Classes. 
*'*' He came to Nazareth, where He had been brought np : and^ 
as His custom was. He went into the synagogue on the Sabhath 
day."— Luke iv. 16. 

iMPSBrKCT CoNQUSST.^Judges L 17-36. 
To nnderstand this chapter correctly one must know the geography of Paks- 
tine, eqwdally the portion west of the Jordan, to which this lesson refers. The 
Jordan, a den> goige sunk much below the level of the Mediterranean, formed the 
eastern boundary; the Meditenmnean formed the western. Lebanon was on the 
Borth, and the waste holding wilderness on the south. The portion of country 
thvs endosed was nearly triangular in shape— the southern side forming the base. 
Note how admirably it was adi4>ted for a people who were to be separated ham 
Mil mutivn^ and to dwell alone, ^Nnm. xTiii. 9.) In a purely geographical warn 


hey were cut off from all the surrounding nations. No spot of all this earth was 
o entirely isolated. The Mediterranean coast line was unbroken, with no harbour, 
aye the email, rocky, dangerous one of Joppa. No army could approach from the 
oath^ ezcei>t at the risk of starvation. The Jordan formed a military frontier on 
he east, which was inaccessible except at two points — ^the lower fords near Jericho. 
rhere one hundred men could withstand one hundred thousand, (Judges iii. 27-30,) 
nd the upper fords, a little to the south of the Sea of Gkdilee, equally strong, 
Judgfitf vii. 24, 25, and Judges zii. 5, 6.) The north was the only assailable side. 
Old accordingly all invasions of Palestine proceeded from that quarter. Make this 
lecoliarlty of the land quite clear to the children, and then they will see how, 
fven in rcjgard to their outward circumstances, God put them in the best possible 
)08ition for being His peculiar people. They were separate from all the heathen. 
^orw what did this typify i Surely the lesson is easy. Qod's people are still a 
^epcurate people. He expects us, though in the world, not to be of it. So His 
»mmana to us is, " Come out from among them, and be ye separate,*' (2 Cor. vi. 
17, 18.) Separation from the world is an essential condition of the true Israel. 
' They are not o/the world, even as I am not of the world," (John xvii. 16.) See 
ilso 1 John ii 15. 17. Are you thus separate from the world? 

The district thus lying between the Jordan and the Mediterranean divides 
latnrally into two portions,— the highlands and the lowlands. From Lebanon 
iiere runs directly south, through all the extent of the country, a hilly r^on 
oaiallel to the Jordan, the average elevation of which was between 2000 and 8000 
reet Between this hilly region and the sea lay the lowlands, stretching from the 
river of Egypt on the south to Tyre on the north, embracing the country of the 
Philistines, which was one unbroken flat, as level as the eastern counties of 
England ; and then the plain of Sharon, which was terminated by the high bluff 
of mount CarmeL To the norjih of this, again, lay the plain of the Bay of Acre. 
Now the point to be noticed is, that the Israelites made themselves masters of the 
hills, but not of the lowlands. In every other invasion on record the invader 
subdued the plains, and drove the origincd inhabitants to the hills; but here it was 
exactly tiie reverse. The Israelites, who were the invaders, took possession of 
the hiUs, but could not drive out the inhabitants of the plains. Read Judges i. 
27-36, and jou have a list of the places where the native inhabitants were left, 
and each of these places was in the lowlands. Notice particularly v. 34. How 
came this ? Tou have the reason in verse 19. The Israelites had no cavalry force. 
They were essentially infantry. So through all their history, whenever the 
Israelites could choose their own battle-ground, they instinctively made choice of 
the hills, (Judges iv. 6; vil 9-12; 1 Samuel xxxL 1.) And see how it added to 
the grief of David, to think that Saul and Jonathan were slain on their own native 
hills. Defeat on the plains would have been bad enough, but defeat on the hills 
was more than could be borne, (2 Samuel i. 21.) Still Israel was to blame. Gkxl 
could have enabled them to overcome all their enemies. See what He enabled 
Judah to do, (v. 17, 18,) and the reason of his success, (v. 19.) Bead also v. 28, 
W), and 36, and you will see that the love of ease prevailed over obedience to God's 
sonmiand. His command was explicit: ''Make no league with them." He 
knew the danger of any league with the wicked. They thought they knew better, 
md so they ke^t the natives as tributaries. But they became a snare to them, 
md proved their tormentors. So if we cherish any sin, however many we may 
put away, that one sin will prove our ruin, (1 Cor. v. 6 ; 2 Cor. vi. 14-16.) 
Memory Exercise— Shorter Catechism 66.— Psalm Ixxix. 1-3. 
Subject to he Proved—We should have no league with Sin. 

Text for Non-Reading Classes, 
"Judah went with Simeon his brother, and they slew the 
Canaanit«8 that inhabited Zephath, and utterly destroyed it.'' — 
Judges i. 17. 




Analysis of Chapter — 
L The condition of Israel under Joshua, and the elders who outlived him, (y. 6-9.) 

2. Israel forgets God, and is reproved, (v. 1-5.) 

3. God's dealings with disobedient Israel, (v. 10-23.) 

The events recorded in verses 6-9 were evidently prior to those in verses 1-5. 
Under Joshua the Israelites had been victorious over all their enemies ; the power 
of the great tribes had been broken ; confederations of tribes scattered, (Joshua 
X. and zi.,) and places of strength taken. Nothing remains, therefore, bat to 
complete the work so well b^un ; and each tribe is capable of doing tins in its 
own territory. They are sent home to their possessions, (v. 6,) which Joshua had 
given tiiem by lot, (Joshua xviii. 10,) and serve God during the lifetime of Joshua^ 
and of tiie elders, who had seen God's great works in the wilderness. 

Israel forgets God, and what He did for them. At Sinai, without Moses, they 
made a golden calf ; in Canaan, having lost Joshua, they break the Divine com<' 
mand, (£xod. xxziv. 11-17, and Joshua xziii. and xxiv. chapters,) and make a 
covenant with their enemies. IMsobedience further estranges them &om G^od; and 
from their high position, as " God's chosen people,*' they &11 and become worship- 
pers of idols. 

God, "the jealous God," (Exod. xxxiv. 14, ) in wrath, remembers mercy. An angd 
appears at Gilgal, goes to liochim, (v. 1,) and reproves Israel. Observe the language 
used: " I made you to go up," &c No mere angel could have said that. This must, 
then, have been the Son of God, the Angel of the Covenant, the Captain of the 
Hosts of the Lord, (Joshua v. 14.) He appears at Gilgal— surely a reproof in itselt 
Here He had redeemed His promise made to their fathers, of which the stones of 
remembrance were witnesses ; here He had promised to be their Leader; and here 
they solemnly renewed their covenant with God, (Joshua L and iL,) which they 
had so ungratefully broken. The Angel of the Covenant goes to Bochim— Shiloh— 
the home of whatever little spiritual life remained in the land. Some had evidently 
assembled here for the purpose of keeping one of their feasts. To them the angd 
addresses the words contained in verses 1-3, in which he shews (1) God's promises 
fulfilled; (2) God's commands broken ; and (3) the results of their sin. The peo^ 
repent, weep, and sacrifice to Grod. From the great lamentation, they call Sbilob, 
the place of weeping, Bochim. Theirs, however, was not a repentance unto life, 
(v. 11-13,) for they forsook God, and served the gods of the surrounding nationSj 
more particularly Baal and Ashtaroth. 

Verses 20-23, which may be read before v, 14, are a repetition of v. 3. 

Terses 14-19 give a smnmary of God's dealings with Israel, as contained in thA 

> remaining chapters of Judges. Israel is delivered into the hands of the spoilen^ 

whom they, in their blindness, had formerly spared. When greatly distressed they 

cry to God, who raises up judges to deliver them out of the hands of tiie 


The whole chapter is designed to teach us the danger of keeping company with 
the ungodly, and that sin cannot pass unpunished. Do we not often wond^ at the 
perversity of the Israelites— a people with such a history— forgetting God ? Yet, 
IS not our own case a parallel to theirs ? Let us see. Israel was brought up oat 
of the land of Egypt, out of the house of their temporal bondage ; we, in a ftf 
higher sense, have been brought through the Red Sea of our Saviour's blood, out of 
the spiritual bondage of sin and misery. Israel, surrounded by sinful nations, was 
tempted and fell; do we, not from necessity, but from choice, often take the 
wicked i[or our companions and our dearest friends ? Israel foigot God and wor- 
shipped idols ; and we, alas, too fr^quoitly esteem the pleasures, the vanities, and 
the wealth of this world more highly than the worship of Jehovah. Israel was 
warned by angels, and judges, and prophets; we, on the other hand, have been 
more highly fsLvouied. The Angel of the Covenant condescended to t 


latore, tabernacled here on earth, and proclaimed peace on earth, good will 
» men. His whole life was a warning and an entreaty. We wonder at the 
uiracles wrought on behalf of God's ancient people ; but the greatest miracle th# 
world ever witnessed heralded the Gtospel dispensation under which we live, gave 
18 possession of the promised land, and made ns ''sons of Grod." The angel 
feboking Israel at Bochim rebnkes ns. We still hear our Saviour speaking to ud 
in His Word, and by His ministers and teachers. 

Metnortf Exercise— ShoTtev Catechism 66. — Psalm Ixxix. 4-6. 
Subject to he Proved — Bad Company should be avoided. 

Text for Non-Reading Classes, 
" The children of Israel did evil in the sight of the Lord, and 
erred Baalim: .... And the anger of the Lord was hot 
gainst Israel, and He delivered them into the hands of spoilers 
iat spoiled them." — Judg. ii. 11, 14. 


ESSON XI. — Points for illustration: — Christ's interest in His people's 
contributions — true worship includes giving (24) — the offering 
measured not by what is given, but by what is retained — ^the widow*? 
trust in God's care — the power of a farthing (25.) 
24. Benefit of Liberality. — I had three brothers, who had been brought 
p to the duty of giving even of their little store for the spreading of tho 
Agdom of the Redeemer. It happened that each of these brothers pos- 
swd a box, in which he dropped any money that might be given to 
Im. In the confusion of moving our residence these boxes were mis- 
id, and were long looked for in vain. Some time after, the boxes were 
aexpeotedly found. The boys determined at once to open them. The 
iree boxes contained almost the same sums of money — about ten 
oonds. My eldest brother had long wished to possess a watch; 
ad, without hesitation, he appropriated the whole of the contents of 
is box to the purchase of one. My second brother was of a divided 
lind. He accordingly separated his money into two portions: one he 
>ent for his own gratification; the other portion he gave to some 
ligious society. My youngest brother gave up all: he reserved 
J portion for his own self-indulgence, but freely and joyfully gave 
18 whole to the Lord. The dispositions which were then shewn 
roved indicative of the future course of each of these young men. 
he eldest has been engaged in many undertakings, whiefa seemed to 
remise wealth, and he has expended large sums of money; but he 
as failed in everything; and, at the close of a long life, he is a 
oor man, and has been for some considerable time dependent on the 
ounty of his youngest brother. My second brother is not poor; but 
e has never been rich, nor satisfied with his very moderate circum- 
tances. I am now in mourning for my youngest brother. He died 


lately, leaving a bimdred thoiuand pounds, after having fireelj giiea 
away at least as mneh to miasions among the heathen and to othn 
wraxs of lore. God tir u sfi e g ed him in ererything that he undertook; 
and he eeased not. thnraghont the whole comae of his life, to give fieely 
cf aU tiiat God gave to his hand. Freely he had leeeived, and freely 
and eheerfoDy did he give. — The Kim^dam amd ike PeopU. 

25. The Pfmer of a LitOe.—A few days ago one of GodTs fiuthfol 
atewaids, a man ende a fo urin g to i^oiify his heavenly Father with bis 
anhetanee, and to lay up treasure in heaven, made this remark to me: 
*' I sat down, a night or two ago, and i?alff^lft<^ the increase of a dollar 
at eompoond interest, and foond, that in leas than two hundred ud 
§ortj years it amounted to more than tvo wnOioms and aUlfof doOan, 
And I asked myself whether God would not make a dollar laid up fiir 
Him grow as n^idly as it does by the laws of trade ?—Z>r. Dteme. 

Lkssox XIL — Pcimtsfor Ubutratiam : — Christ's cusUnn on the Sabbath 
day (2C) — His texts, His preaching. His illustrationa — what the 
Gospd does (29)— the effects of Christ's preaching: first wonder, 
then wrath — His miraculous escape. 

26. Lore for Worship. — *^ I have in my congregation,* says a ndnieter 
of the Gospel, " a worthy aged woman, who has for many years been so 
deaf as not to distinguidi &e loudest sound; and yet she is always one 
of the first in the meting. On asking the reason of her constant atteod- 
anoe, as it was impossible for her to hear my voice, she answered, *Thoii^ 
I cannot hear you, I come to God's house because I love it, and wodd 
he found in His ways; and He gives me many a sweet thou^t upon the 
text when it is pointed out to me ; another reason is, because I am in 
the best company, in the most inmiediate presence of God, and among 
His saints, tl^ honourable of the earth. I am not satisfied with serving 
God in private ; it is my duty and privilege to honour Him reguhu^ 
and constantly in public" If such fedings actuated one who had vA 
the gift of hearing, how much more ftuthful should those be who have 
ears to hear! 

27. DeiireroMee to the Captivet. — Some years ago a Pmseian eount 
was a prisoner in a lonely fortress that was buUt high up among ste^ 
locks, and by a dashing dangerous river, out of sight, and nearly out oi 
reach, to the traveller. The count had offended his king, and was in 
tiiis most desolate confinement for nearly a year. A Bible lay in the 
prison, Imt for a long time he scorned to look at it S<^tude and 
suffering, however, broak many a heart, and at last he frit induced to 
jead the despised book. He read, and read, and read, until he began to 
#Del a strange power in it, and his interest deepened. One November 
night, when a storm was raging furiously outside the fortress, then 
seemed to arise a greater storm within his own breast. He could not 
aleep. Thoughts of past sin rose up within him. and despair seemed to 
he laying hold of him, when at lai^ he sprang from his bed, opened bis 
Bible, and caught with his eye these words, ** Call upon me in the day 
of trouble: I will deUver thee," (PsaL L 15.) This was a wovd for him. 
He kadt and prayed to God, calling to Him who gave the promise of 


leliveranoe; and deliveraDce came, for before morning he had found 
leace by believing in Jesus as his Saviour. The same night the king 
vas in his palace at Berlin, lying in bed in great pain, and suffering 
Tom some bodily disease. He prayed that he might get but one hour's 
refreshing sleep; he did, and when he awoke he felt so grateful that ho 
said to the queen, he would forgive any one in his kingdom who had 
offended him. The qjieen reminding him of the count in the fortress, 
be said, "Let him be pardoned." In the early morning a courier was 
on his way to the lonely fortress, to tell the count he was now at liberty. 
On that day, therefore, the count had two kinds of liberty given him— 
bodily and spiritual. His body was free from the prison, his soul was 
free from the burden of sin. The former was a great joy, but the second 
was greater, for it was " the glorious liberty;" and to set the captives of 
sin and death free Jesus came. 

Lesson XIIL — Points for illttstration: — Judah's earnestness— the tem- 

Sorizing policy of the other tribes (28) — half measures are 
angerous (29) — the results of unbelief. 

28. Cherished Sins. — Often from my window have I observed on the 
seashore a little boat at anchor. Day after day, and month after month, 
it is seen in the same spot. The tides ebb and flow, yet it scarcely 
moves. While many a gallant ship spreads its sails, and, catching the 
favouring breeze, has reached the haven, this little bark moves not from 
its accustomed spot. True it is, when the tide rises, it rises— but when 
it ebbs again, it sinks; but advances not. Why is this? Approach 
nearer and you shall see. It is fastened to the earth by one slender 
rope. There is the secret. A cord scarcely visible enchains it, and will 
not let it go. Now, stationary Christians, see here your state — the 
state of thousands. Sabbaths come and go, but leave them as before; 
ordinances come and go; means, privileges, sermons move them not — 
yes, they move them a slight elevation by a Sabbath tide; again they 
sink; but no onward, heavenward movement. They are as remote as 
erer from the haven of rest — this Sabbath as the last, this year as 
the past Some one sin enslaves, enchains the soul, and will not let it 
go. Some secret, unseen, allowed indulgence, drags down the soul, and 
holds it fast to earth. If it be so, snap it asunder: make one desperate 
oSbrt in the strength of God, and you will be safe. — Congregationalist, 

29. Sin the Destroyed or the Destroyer, — ^An ancestor of the late Sir A. 
Agnew was once leading his men into action, and, catching sight of the 
enemy on an opposite hill, he thus addressed his soldiers: " D*ye ken 
yon chiels? If ye dinna kill them, they'll kill ye!" The attack was 
made with spirit and success. In a like spirit must evil be encountered 
by all. 

Lesson XIV. — Points for illustration : — The heavenly messenger and 
his message — unconquered sin is a thorn and snare (30) — forsaking 
God and worshipping Baal — ^the danger of bad company (81.) 
30. The Wages of Sin, — A minister, while preaching on^he nature oivd 


deeeptiye influenoe of sin. made use of the following : — *' Suppose," he 
said, " an individual should go to a blacksmith and saj to him, ' Sir, I 
wish jou to make me a very long and heavy ehain ; here are the dimen- 
sions ; have it done at such a time, and I will pay you the cash for it* 
The blacksmiUi is pressed with other and more important work, hut for 
the sake of the money he commences the chain, and after toiling hard 
many days, finishes it The individual calls: * Have-you made that cDain?* 
'Yes, sir; here it is.' 'That is very well done. A good chain; bntit 
is not long enough.' ' Not long enough ! Why, it is just the length yoa 
told me to make it' 'Oh, yes, yes; but I have concluded to have it 
much longer than at first ; work on it another week ; I will then call and 
pay for it' And thus, flattered with praise, and encouraged with the 
promise of full reward for his labour, he toils on, adding Unk to link tiU 
the appointed time when his employer calls again, and, as before, praises 
his work ; but stUl he insists that ' the chain is too short' ' But,' says 
the blacksmith, ' I can do no more. My iron is expended, and so is my 
strength. I need the pay for what I have done, and can do no more tiU 
I have it ! ' 'Oh never mind ; I think you have the means of adding a 
few links more ; the chain will then answer the purpose for which it is 
intended, and you shall be fully rewarded for all your labour.' With his 
remaining strength, and a few scraps of iron, he adds the last Unk d 
which he is capable. Then says the man to him, " The chain is a good 
one ; you have toiled long and hard to make it I see that you can do 
no more, and now you shall have your reward.' But, instead of paying 
the money, he takes the chain, binds the labourer hand and foot, ud 
casts him into a furnace of fire ! Such," said the preacher, '^ is a comse 
of sin ! It promises much, but its reward is death ! and each sin is an 
additional link to that chain which will confine the transgressor in the 

r' Bon-house of hell ! * NoWj therefore^ he ye not mockers, lest your hands 
made strong,'" Providentially, there was in the congregation tiiat 
day a blacksmith who had lived a very wicked life. He was much 
excited, and at the close of the meeting declared that the whole discourse 
had been directed to him ; and he wished to know " who had been telling 
the preacher all about him." The preacher had never even heard that 
there was such a man; but in the course of the week he had the pleasure 
of knowing him cu a hrother in Christ, 

31. Bad Company. — Sopbronius, a wise teacher, would not suffer eren 
his grown-up sons and daughters to associate with those whose condoet 
was not pure and upright "Dear father," said the gentle Eulalia to 
him one day when he forbade her, in company with her brother,' to visit 
the volatile Lucinda — '*Dear father, you must think us very childi^if 
you imagine that we should be exposed to danger by it" The fiather 
took, in silence, a dead coal from the hearth, and reached it to his 
daughter : '* It will not bum you, my child ; take it" Eulalia did so^ 
and, behold! her delicate white band was soiled and blackened, and, 
as it chanced, her white dress also. "We cannot be too careful in 
handling coals," said Eulalia, in vexation. '* Yes, truly," said her father; 
" you see, my child, that coals, even if they do not bum, blacken. So it 
JB with the company of the vicious." — From the Oerman, 


vo. IV.] APEIL 1, 1873. [vol. xxv. 

The correspondent who lately invited the attention of the readers of the 
Magasdne to the Band of Hope movement, and who informs us that his 
appeal has not heen fruitless, has brought under our notice the report 
of a great meeting of Simday school teachers held in Exeter HaU, 
London, about the end of February. At this meeting a statement was 
made, on the unimpeachable testimony of Mr. William Logan, of this 
tatj, which concerns all who feel an interest in the prosperity of our 
Sabbath school cause. The foUowing is from the printed report of the 

On the back of the cards which convened the meeting, the committee 
9f the U£ion had allowed our much-esteemed friend; Mr. William Logan, 
nf Glasgow, to tell a tale that many must have known before. That 
gentleman says, — "I visited seventy-eight of the eighty-eight prisoners 
who were tried at the Qlasgow Assizes. Seven of these coiQd neither 
read nor write; of these remaining seventy-one, not less than thirty-eight 
males and twenty-four females — total, sixty-two— had been connected 
with Sabbath schools. A n^umber of both sexes had been in attendance 
at Sunday schools for three, four, five, six, seven, nine, and even ten 
years. To prevent anything like deception on this point, I cross- 
questioned them as to the locality of tne schools, the names of the 
teachers, &c. I likewise spent several days in calling on a number of 
the parents and relatives in different parts of the city, and the replies 
given by these parties to my inquiries fully corroborated the statement 
of the convicts themselves. Pifty-nine of the sixty-two criminals admitted 
that drinking and public-house company had not only been the chief 
oaose of their leaving the Sunday school, but of violating the laws of 
their country." 

Unhappily this is not altogether new to us. We have, on inquiry, 
had simUar i^resentations, although less specific in details, made to us 



occmaionmlly respecting children sent to BzideweQ and the BefoimatoiieB, 
who had at one time attended Sabhath schoola. The £act that many of 
the lower daas of children fall into crime after leading Sabbalh 
schools, dioold impress upon the friends of edoeation how feeble is the 
influence of an hoar's teaching on Sabbath erening when set against the 
immoral training of a whole week upon the streets, and the corraptiiig 
exam^e of degraded paventB at home; and tilie nrwisnity of sodi duldnn 
being placed OTery day under the moral training of schools conducted on 
Christian principles. Schools of this description, we may hope, an 
about to be established in erery de stitute part of the city, under a 
Sdiool Board, which will aolj do half its duty if it fails to employ the 
tom^pMlsum proTided by the law for the attendanee of the ehildren of 
parents who neglect or refuse to take adrantage of the schools. But it 
is an admitted delect in our Sabbath scho<d. system, that adequate 
means do not exist for the religious superintendence of many yoong 
people of both sexes, who become lost both to the school and the C^unh 
on reaching that critical time of life when it is of momentous importanee 
that they should be kept under an adranoed educational training suited 
to their years and growing capacities, till they are safely landed in a 
congr^ational connection. Happily the cases are innumerable in whidi 
young pec^le, thus retained under the influence of judicious andMendlj 
teachers until they reached Church memberahip through the mimstaA 
class, might be set oyer against children who haye escaped firom the 
caie of their teachers, and, under the demoraliring training akeady 
referred to, haye sunk into rice and crime. Still, Mr. I/^an's inyeati' 
gation testifies to the deplorable fact, that a considerable proportion of 
the good work done in Sabbath schools firequented by the chilten of tiie 
lower dasses is neutralized by rice, and eGpedally by the rice of 
intemperance, which is beyond all question answerable for the great bulk 
oi the crime and poverty prevailing both in town and country. TliB 
teachers of Sabbath schools can do much to preserve the young unds 
their charge from this contaminating evil, which is eating like agangieae 
into the ritals of the social system, and is, we greatly fear, giovii^ 
amongst us with the increasing income of many of the imrlrin(^ cilainei 
If Mr. Logan and our correspondent, Mr. Drummond, can diminiA 
temptation amongst the young, by means of Bands of Hope in connectioa 
with Sabbath schools, we veiy heartily wish them God-^peed. Fix>m what 
we know of both gentlemen, we are certain that they will not give tha 
place to any human agency which bdongs to rdigion, or seek to lefone 
the Scriptural maxim,— -" Seek fibsi the kingdom of Qod and ffis 


tighfeoasness/' Upon that fouDdation they will build solidly and securely, 
and in full faith that the object of their benevolent anxiety will be 
included amongst the blessings promised to those who raise a super- 
Btracture of character upon a Christian basis. 

[It is known to many of our readers that Mr. Richard Chalmers, in 
compliance with the request of the Sabbath School Union, has been con- 
ducting a Weekly Training Class for Teachers, in the hall of Free St. 
Matthew's, since the beginning of January. The class has proved 
eminently successful. It will gratify the teachers who attended the class, 
as well as all who are engaged in Sabbath school work, to be put in pos- 
BSBsion of Mr. Chalmers* notes on the art of teaching, read at the successive 
meetings, and which he has kindly placed at our disposal. The following 
is the first of the series: — 2 


" With a view to make our weekly meetings here as interesting and 
[Profitable as possible, I have thought it advisable to begin our work each 
evening by reading a little paper on the art of teaching as applicable to 
Sabbath schools. In this way theory and practice will go together. As 
he hints thrown out will generally be suggested by the lesson of the 
ivening, anything like logical arrangement must not be expected. 

*• The subject to which I would like first to call your attention is 
?icUyrictL Teaching, But before doing so let me make one or two intro- 
lactory remarks. I presume it is almost needless for me to say that there 
B an art in teaching. No doubt common sense is after all the best 
[nalification for a teacher; but the first thing common sense will do is 
o make judicious choice of such methods of instruction as have received 
he sanction of the best 'teachers. Really authentic rules in teaching 
ore simply the distilled experience of those who have had the best oppor- 
xmities of observing and judging; they are like proverbs, Uhe wisdom 
>f all,' and therefore at once recommend themselves to our acceptance. 
But, though all may be good, they are not to be followed blindly or 
ndisoriminately, for what is a help to one may be a hindrance to another. 
[iCtit next be observed that no methods and processes successfully adopted 
n secular teaching are equally available for religious instruction. A 
Kabbath school should be conducted very much after the manner of a day 
lohool, allowance being made for the different circumstances and objects, 
rhe methods most approved in the one sphere will be those most likely to 


secure saocess in the other. In short, expedients of every kind, and fttm. 
ewerj quarter, should he employed, in the faith that, when we have done 
all, the Divine Ueesing is most likely to come. The altar we build, tiie 
sacrifice we lay on it, must he all they ought to be before we can expeet 
the fire from heaven. 

" As our subject * this evening is historical, it may be well to ask how 
such a lesson should be taught? In the first place, let the lesson be made 
as pictorial as possible. The point to be specially aimed at is to bring 
soenes, incidents, and characters vividly and distinctly before the mind\i 
eye. Let us suppose that we take the erection of the brazen serpent ii 
the wilderness. The teacher will naturally give such information and 
such hints as will enable his scholars to fill the space before them with 
the place, the perscms, and all the incidents of that thrilling occasion. 
A like vividness of impression may be produced by teacher and sohdar 
together drawing an imaginary picture, due care being taken that fixe* 
ground, background, grouping, and such like, be properly adjusted. Tha 
Bible is a book eminently pictorial; and it is clearly then the duty of t 
teacher to enter into its spirit in this respect, and to possess the minds 
of his pupils with a lively sense of its pioturesqueness. This, after all, iB 
not ill to do, as the youthful mind is proverbially imaginative, and ia 
naturally quick at realizing, almost palpably, scenes and circumstaooea 
however remote. 

"A caution must be inserted here. The imagination must not be 
exercised at the expense of historical truth, that is to say, we are simply 
to rMize the scene, not to idealize it In other words, we are tD 
photograph persons and events as they actually were, not to pietoie 
them as they might have been. Let it be understood, then, that if tiie 
teacher is only faithful to history, he may picture to the eye of hia 
scholars, or rather help them to picture, any scene or event with aa 
much boldness of outline and as much minuteness of detail as possible. 
Thus, if a lesson is taught after this fashion, interest will rise into excite- 
ment, the heart will be touched, and the memory will never lose the 

"In the teaching of Bible history, sympathy must be awakened. Oar 
scholars should not only see clearly, they must also fed warmly. Thitti 
to feel with Joseph and David is something more than to know about thflOB. 
The heart is as good a teacher as the head. In our lesson this evening 
what a magnificent panorama is unrolled to the eye: the confederate foea 
gathering round Gideon — Joshua's midnight march— his desoent, like a 

* Joshua. 


hunderbolt on the enemy — the victory — the pursuit— destruction raining 
rom heaven — the miracle in the sun and moon — and so on. It is 
Quch to see all this ; it is more, by sympathy, to take part in it-*to be 
ne with Joshua in the hazard of the &gh% and in the glory of the 
riumph. When interest such as this is excited, knowledge becomes 
Qore vivid and intense, electrified as it were, and is therefore more likely 
go home to the heart, and to shape the life. It has been said that it 
roold be difficult to guess how many boys have been made sailors by 
eading Robinson Crusoe. If fiction has such power, surely the simple, 
rathful, thrilling stories of the Bible, should exert an influence mightier 

The thirty-sixth anniversary and soiree in connection with this Union 
ras held on Thursday evening, 20th March, in the City Hall, which was 
illed. John Eobertson, Esq., president, occupied the chair, and after 
etLy delivered a short address, in which he said, that whatever arrange- 
nents might be made by the School Boards, he trusted the day was far 
iistant when the Bible at least would be shut out of our schools. Still 
ihe very mention of such a thing might well stir to redoubled diligence 
those who sought to teach children not the letter of the Bible only, but 
ilso its spirit Mr. William Thomson, one of the secretaries, read the 
umnal report, from which, among a variety of interesting details, it ap- 
Deared that the number of District Unions is 8; there are 208 societies 
-an increase of 11,' 147 separate and 395 general schools, making 
I total of 542 — ^the separate schools being 46 fewer, and the gen- 
ral schools 21 more ; teachers on the roll, 7162 — an increase of 400; 
cholars on the roll, 72,118 — an increase of 8,579, with an average 
ttendance of 54,386— an increase of 2,437. Of the 72,118 scholars on 
he roll, 11,365 are above 15 years of age ; 27,648 attend church; 11,800 
ttend other religious services on Sabbath; 347 scholars have become 
aembers of the Church, and 404 have become teachers. There had been 
ollected for missions £2057 5s. l|d.— an increase of £200 9s. Id. over the 
»revions year. Mr. Henderson, treasurer, submitted his report, which 
ras of a satisfactory character. Interesting addresses were afterwards 
Idivered by the Rev. James Wells, Rev. David M*Cowan, Rev. James 
tf'Ewen, Mr.W. J. Slowan, and Rev. Mr. Campbell, (Newhall Established 
Hhurch.) The reports were adopted and office-bearers appointed: Mr. 
^bert T. Middleton being elected president; Mr. John Henderson, 
xeasurer; and Messrs. James Richmond and William Thomson, secre- 



Sach a little break in tlie sod ! 

So tiny to be a grave ! 
Oh ! how can I render so soon to God 

The beautifolgift He gave ! 

Must I put you away, my pet— 

My t^der bud unblown — 
With the dew of the morning upon you yet. 

And your blossom all unshewn ? 

My heart is near to break 
For the voice I shall not hear. 

For the clinging arms around my neck. 
And the footsteps drawing near. 

The tiny, tottering feet. 

Striving for motiier's knee. 
For the lisping tones so sweet. 

And the oaby's kiss to me. 

For the precious Mother-name, 
And the touch of the little hand. 

Oh ! am I so very much to blame 
If I shrink from the sore demand ? 

How shall I know her voice. 

Or the greeting of her eyes, 
'Mid the countless cherubs that rejoice 

In the gardens of Paradise ? 

How shall I know my own. 
Where the air is white with win^rs — 

My babe, so soon from my bosom flown. 
To the angels' ministermgs ? 

And this is the end of it all ! 

Of my waiting and my pain — 
Only a little funeral pall. 

And empty arms again. 

baby ! my heart is sore 
For the love that was to be. 

For the untried dream of love, now o'er, 
'T¥dxt thee, my child, and me. 

Tet over this little head. 
Lying so still on mv Imee, 

1 thank my God for the bliss of the dead. 
For the joy of the soul set Aree. 

'Tis a weary world at best. 
This worM that she will not know. 

Would I waken her out of such perfect rest. 
For its sorrow and strife? Ah no! 

Escaped are its thorns and harms ; 

The only path she has trod 
Is that which leads £rom the mother's arms 

Into the arms of God. 

'^The CKristian Union. 



GoMiNa TO Chbist. — It has been said a thousand times — ^I say it once 
jain, as though it were the revelation of the present hour — that if we do 
}t come as we are, " hungry and thirsty, our soul fainting in us," profit- 
ss workers in our utter weariness, sinners in our sin, we shall never 
►me at alL . . . Would a man be considered very kind and hospi- 
.ble wbo, knowing that some travellers were coming to his house, along 
>cky paths and across burning sands, should send a message to them, 
hile yet they are miles off, to say, " Do not come any nearer until you 
Eive washed and made you clean. Come ; by all means come : I am 
3t inhospitable ; but be sure you come with ointment on your head, all 
agrant with myrrh and spice, and clad in rich evening dress, ready 
►r the banquet?" What would the pilgrims think of receiving such a 
lessage ? They say in a moment, '' He doesn't want us. This is a 
lessage to say we are not welcome. We must seek some other gate than 
is." My brethren, the case is ever so as between us and God. He 
oes not send a mocking message to frail, disabled men, in this dusty, 
lefiling, wilderness world, sinful although they be, by the offer of salva- 
ion to them under utterly impossible conditions. He does not say, 
* Come to me for salvation, but be more than half-saved before you come.** 
Be comes to us with a whole salvation, with healing, cleansing, vivifying 
Snoe, which will grow in us, and develop us into perfectness. It is not 
the finger of direction, but the hand of help He gives us. We are not 
pointed to the Mount Zion which is high and far from us, and to which 
'^e could never climb; but He builds a sanctuary for us just where we 
^, and as we are, into which, the moment we feel ourselves in distress, 
^e may enter, and in which, the more we desire and ask, the more we 
ihall behold, receive, and have." — Dr. BaUigTCs " Little Sanctuary'' 

Tie lines of J, M, contain some good thoughts tersely expressed^ hut he 
must cultivate versification "before venturing into print, 
) is respectfully requested that reports of local Unions he restricted to a 
statement of such particulars as possess an interest to general readers^ 
and he expressed with hrevity, 

ke matter for each Number of the Magazine requires to he in the hands 
of the printers not later than the middle of the month before publication. 
The insertion of eommunioations sent later cannot be guaranteed, 
^e cannot undertake to return rejected communications. 


Glasgow Sabbath School Asso- 
LLTiON. — The twenty-sixth annual 
leeting of the Glaagow Sabbath 
chool Association in connection with 
ie Church of Scotland, was held in 
tie City Hall, on Wednesday evening, 

5th March. Mr. R. R. Grant, the 
president, occupied the chair; and 
among those on the platform were — 
Kev. Dr. Paton, Rev. Messrs. MiQer, 
St. Stephen's; Barclay, St. George's; 
Strong, Anderston; Button, Cambns- 



neiiiAii; Cochnuie, St Peter's; and 
Monteaih ; Meesn. Wm. Anld, John 
B. Watwm, John Pime, F. W. 
Allan, Thomas Stoatp Alex. Sim, 
Wm. Johnston, kc After tea, the 
Chaizman oongratalated the Aisoci- 
aiion i^on the satiabctoiy prepress 
H had made during the past quarter 
of a century of its existence. Those 
present woold remember that last 
year frequent allusion was made to 
tiie Education BiD, which, with all 
its defects and all its adyantages, had 
BOW become law. The success of the 
Act depended, in a great measure, 
upon the oonstitnticm of the local 
Boards; and the ekctions that had 
already taken place augured well for 
the cause of education. He sincerely 
Iiqped that the Board would continue 
the use of the Bible in all the schools; 
still, owing to the jealousy with 
which the action of the teacher would 
no doubt be r^^aided, and the restric- 
tions laid upon him, to which he 
had been unaccustomed hith^to, he 
laafjbt fed himself hampered in that 
department of his duty. The Sab- 
bath sdMxd teachers, on the other 
hand, were not only permitted to lead 
the young to the fountain of revealed 
truth, but to press the acceptance 
of that truth upon them by every 
motive that could affect a human 
being. (Applause.) li, unfortunate- 
ly, anjr of the local Boards should 
detenmne to discontinue the use of 
the Scriptures in the schools, the 
Sabbath school was then no longer a 
thing desirable, but a thing <tf ab- 
solute and paramount necessity, if 
they would avert the most serious 
consequences to the country. (A^ 
plause.) In view of these things, it 
was desirable, if not necessary, to 
have a larger body of teachers, and 
these better fitted than at present for 
their work. Mr. Jj^ja read the 
annual report, which stated, that at 
the 31st December the number of 
sdiools in the city was 137, witii 
1,G90 teachers, and an average attend- 
ance of scholars of 13,720; in the 
saharhB there were 30 schools, with 

408 teachers, and an avenge attend- 
ance of 3^230; in tiie county, 23 
schools, with 182 teachen^ and m 
average attendance of 1,715 schoUn^ 
—in all, 190 schools, with 2,280 
teachers, and an average attendmce 
of 18,665 scholars. This, asoompanl 
with the previous year, ahewwL n 
increase of 2 schoolB, a decrease d. 6 
teachers, and a deo^ase in the avo*- 
age attendance of 65 scholars, llw 
report noticed the collections made 
by the scholars for misBioiiary aal 
other purposes. This year odly M 
societies contributed, »f pana^ 4k m 
1871. The amount collected in 183S 
was £302 10s. lid., and in 1871, 
£361 7s. 8}d., shewing an increase ei 
£313s.2|d. The Bey. John B«rain 
moved the adoption of the npai 
In the course of his remadks hi 
referred to the need for some 
ing for Sabbttth school teadL 

a work of far more importanoe ' 

secular i»»^<inng^ for <|ir]iic]| ^ 
teacher had to undergo a prepKi- 
tory training; and then alUidedt^ 
the proposal in the report to otuam 
the nours during wnicJi the Sab- 
bath schoolB should meet from tiie 
evening to the afternoon. TtaA, 
he said, was the work of the laity. 
If the dergy, either as individuals or 
as members of PresbyterieB, were to 
propose to have one service on Sab- 
bath for the grown-iq^ pecmie ani 
the other service f6r the taa^^ jifag of 
the jovam, they would luive all 
manner oiblame heaped upon them. 
It lay with the laity. If they cnu 
forward and said — " We are conteat 
to have one service aiid one aennon, 
and it is enough for us, Miyt we wBi 
give up our other service for tiie 
Sabbath schools, and we wfll help yoa 
to do it,'* then, he believed, better 
days would be in store for the Sab- 
bath schools and for the ChurcL 
(Applause.) Sfr. John £. Watson 
seconded the motion, whidi wm 
agreed to. The office-bearers for the 
ensuing year were elected. 


School Uinoir. — The annual social 



meeting of this Union was held on 
&ionday evening, Feb. 24, in the 
Aj^yll Hall, Cumberland Street. 
rhere was a good attendance — 
hSr. A. Aird, president, in the 
ohair. After tea, the Chairman con- 
BEratulated the Union on its present 
Douriahing condition, as regarded 
the increaae both of te^diers, 
■cholara, missionary contributions, 
and meetings. Mr. Lewis Gordon 
read the annual report, from which 
it appeared that there are connected 
with the Union 37 societies, with 
L,254 teachers, and 13,221 scholars. 
Ijiere had been contributed for mis- 
ikma, £507 Ss. 7id.; 30 societies hold 
prayer meetings, 16 societies weekly 
SMetmgs for educational purposes, 30 
necial daases for young men — ^20 for 

the Smrch, and 62 have biecome 
teachers. Mr. G. Gray read his 
fmancial statement^ and Mr. G. 
Williamaon moved the appointment 
of office-bearers for next year. During 
the evening addresses were given by 
the Bev. Dr. Black, Kev. Messrs. 
Jackson and Biddell, and Mr. Irwin, 
from Canada. 

Socjth-Eastkrk Sabbath School 
Uhion. — ^The Twenty-seventh An- 
imal Meeting of this Union was held 
on Monday, the 10th March, in the 
Ifechanicr Hall, Calton. James 
Templeton, Esq., President, occu- 
pied the ohair, imd was supported 
on the platform by the Bev. Messnk 
Gecnrge Cameron, Andrew Keay, 
Ihomas H. Shearer, and David 
Diidde; Councillors Waddel and 
Pinkearton; Messrs. John Bobertson, 
IC. Wotherspoon, James Miller, and 
James Bicmnond. The annual re- 
port was read by Mr. James C. 
Howatt, one of the secretaries, from 
which it appeared there were con- 
nected with this Union 94 schools, 
1204 teachers, 11,540 scholars on roll, 
idth an average attendance of 9066. 
Of the scholars on roll 1886 were re- 
pented to be above 15 years of a^, 
3783 were in the habit of attendmg 
churchy and 1565 other religious or 

mission services. There were 6723 
volimies in the various libraries, and 
£238 1 6s. 5d. had been collected during 
the year for missions. The returns 
shewed an increase of 10 schools, 109 
teachers, 654 scholars on rolL (^4 in 
average attendance,) 190 volumes in 
libraries, £56 10s. lOd. in missionary 
contributions over previous year. 
The treasurer, Mr Bichmond, sub- 
mitted the cash account^ which 
shewed a balance on hand, after 
paying expenses, £14 9s. — the total 
receipts having been £54 14s. 9d. 
The adoption of the report, and a 
list of the office-bearers for the ensu- 
ing ^ear, was proposed bv the Bev. 
G^rge Cameron, seoonded by Coun- 
cillor Waddel, and unanimously ap- 
§ roved of. The Bev. Messrs Keay, 
hearer, and Dickie; CounciUor 
Pinkerton, and Mr Miller, addressed 
the meeting in the course of the 

North-Eastern District Sab- 
bath School Union. — The Annual 
Business Meeting of this Union was 
held on the evemne of Monday, 3rd 
March, in the HaU of Svdney Place 
U. P. Church. In the absence of i^ 
President, the chair was occupied by 
Mr. Jas. Howatt. The attendance A 
teachers was very small. The sec- 
retary^ read the annual report, the 
adoption of which was moved by Mr. 
Wotherspoon, seconded by Mr. 
Alston, and agreed to. The list of 
office-bearers for the ensuing year was 
proposed by Mr. G. Simpson, and 
seconded by Mr. Leiper. The follow- 
ing resolution was moved by Mr. 
Howatt, seconded by Mr. Slimmon^ 
and agreed to: — ''That we desire 
to express our gratitude to God 
for the measure of success tbat has 
attended the work of the Sabbath 
school during the past year; and 
as a Union we res^ve more faith- 
fully and conscientiously than here- 
tofore to carry out those objects for 
the accomplishment of which we 

Western District Sabbath 
School Union.— This Union met for 



Irasiness on the eYening of Monday, 
24th Febmary. Mr. Paterson re- 
ported that the prayer meeting held 
m the Hall of i^denton U. P. 
Church, on Sabbath evening, Febm- 
ary 9th, had been very nnmeroosly 
attended. The Convener of Visiting 
Committee stated that 19 Forenoon 
Meetings had been visited during the 
session; seven being wrought co- 
operatively with the Fonndiy Boys 
Keligions Society, and the remaining 
twelve maintained by churches and 
Sabbath School Societies in our dis- 
trict That the experience guned 
by the visitations might be utilized, 
he thought; if the reports he had 
received from visitors were carefully 
gone over, many valuable hints 
might be got from them, and a^ 
pended to the annual report. This 
su^estion was agreed to. The 
f oUowing gentlemen were nominated 
as the office-bearers for the ensuing 
year: — President^ D. Marshall Lang, 
JSaq.; Vice- President, William Fife, 
Esq. ; Trecuurer, James Connel, 
Esq.; Secretaries, James Taylor and 
Duncan M'CoU. Directors, Messrs. 
James White, Archibald Craig, 
Robert Whitehead, John Pickering, 
Matthew Johnstone, Walter M 'Lean, 
Geoige Myse, John Boyd, and David 
Smil£. — ^The Twenty-seventh Annual 
Social Meeting of this Union was held 
in the Albert Hall, Bath Street, on 
the evening of Monday, 10th March 
— ^D. Marshall Lang, Esq., President, 
in the chair. Amongst those on the 
platform were the Rev. James Laing, 
M.A., Rev. G. L. Carstairs, Messrs. 
J. N. Cuthbertson, Thomas Hender- 
son, Robert Gray, John E. Watson, 
James Connel, James White, John 
Crray, and others. After tea and the 
duurman's opening remarks, Mr. 
Taylor, the Secretary, read the 
MTiTifutl report, from which it appeared 
that there were, at 3l8t December 
last, 34 societies connected with the 
Union. Last year's figures shewed 
35; but one. Free St. George's So- 
ciety, had been transferred to the 
Jfoitb- Western District Union, the 

larger proportion of its acholam b^ 
from that district. The societies 
maintained 70 general schools and 90 
separate schooUL There were 1166 
t^ichers on the roll, being a decrean 
of 24. The number of scholars on 
the roll was 11,953, and the aven^ip 
attendance 8699; shewing a debrease 
of 1 scholar on the roll and 62 on tiie 
average attendance; 2033 are abov« 
15 years of age ; 5711 attend chuitsh; 
44 were reported to have joined the 
Church, and 36 to have become 
teachers. There are 48 special dassei 
for young men and women in tiie 
district: 21 for the former, 2S for 
the latter, and 5 where both sexes 
meet together. Sixteen socidaei 
have 18 Sabbath-day services for tiie 
young, with an average attendance of 
2356 ; 17 have 22 week-night meet- 
ings for their scholars; 22 have 
libraries for their scholars, the aggre- 
gate number of volumes being 8041. 
The sum of £407 19s. 9|d. was col- 
lected for Missions. This sum 
amounts to 8d. per scholar, against 
74d. lastyear. The Rev. G. L Ca^ 
stairs moved, and J. N. Cu^bertson, 
Esq., seconded the adoption of tbe 
report. Rev. James Laing, M.A., 
moved the election of the office* 
bearers, which was seconded by 
Robert Gray, Esq., who also gave i 
very interesting account of Sabbsllt 
school work in the Hebrides. John 
Gray, Esq^ President of the North- 
western Union, and Thomas Hen- 
derson, President of Partick sod 
Hillhead Union, also addr^sed the 
meeting. A number of hymns were 
sung, and a sacred solo, " Kemeniber 
now thy Creator," with accompani- 
ment on the harmonium by George 
Shields, Esq., added to the enjoy- 
ment. Rev. James Laing, M.A.f 
pronounced the benediction. 

Pajrtick and Hillhead Sabbath 
School Union. — The First Annnal 
Meeting of this Unioa was held on 
the 11th March, in the Hall of New- 
ton Place Church. The Hall mi 
quite filled. Thomas Hendersoo, 
Esq., President^ occupied the chair. 


were present — ^Bey. Dr. Hni- 
ieT. Messrs. Bremner, M'CoU, 
Grant; Dr. Morrison, and 
i. Taylor and Ewing from the 
m and North- West^ Unioos. 
/hairman, in h i ^ opening re* 
, referred' to the drcnmstanoes 
ich the meeting took plaee, 
iOie first annual meeting of the 
f and gave some interestiiis 
Ation r^arding the progress m 
bh school work in Scotland 
ts first introduction. The an- 
eport was read by Mr. John 
3h, one of the secretaries, from 
it appeared that there were 
ted with the Union 13iK>cieties 
i: schools, 277 teachers, 2262 
TS on roll (with an average at- 
ce of 1702*) Of the scholars on 
3 were above 15 years of age ; 
ttended church, and 587 ower 

religious servioes. There were eight 
libraries, with an aggregate number of 
3040 volumes. £48 3s. Sd. had been 
oollected for missions during the year^ 
The returns shewed an increase of 2 
schools, 46 teachenv 262 scholani on 
roll, and 218 in average att^idanoe) 
and £16 8s. S^d, on missionary ooUeo* 
tions over previous year. The finan- 
cial statement was also subnuttedf 
shewing a balance of £2 38. 4d. in tbo 
hands of the treasurer. The adoption 
of the reports was proposed by Kev. 
Mr, Bremner, seconded bv Dr. 
Morrison. The office-bearers for the 
ensuing year were proposed by the 
Bev. Mm M'Coll, seconded by Mr 
Menzies. These gentlemen, as well 
as Bev. Mr. Grant, also delivered 
excellent addresses. A quartette 
party enlivened the proceedings with 
a number of pieces. 

^litUti at §00ltt. 


OBLE Fbinteb Ain> HIS Adopt- 
Daughter. a Tale of the 
t Printed Bible. Translated 
L the German by Campbell 


yyvKTEaa Maboabbtha and 
Childben; or Country life in 
da. By Sarah M. S. Clabke. 

Raymond; or The Children's 


!NCE GiLLMOBE, Feasant and 

or. By the late Bev. A. 

I FiLMOByTHE Quaker Solddsb, 
other Stories. 

irgh: William (^phant & Co. 

is not the first time we have 
casion to bear testimony to the 
) done to the public by Messrs. 
nt & Co. in issuing a series of 
rious, attractive, and instruc- 
oksfor youngpe<^le, — a service 
more important when juvenile 

books are rapidly merging into the 
unwholesome sensationaliitn which 
is corrupting popular literature in 
ffeneraL The Dooks named above 
delineate a variety of characters, and 
teach sound lessons in a pleasing 
manner. The first is G^erman, the 
second Russian, the third American, 
the fourth is a story of Scottish 
country life, and the fifth belong 
partly to Edinburgh and partly tp 
some ETig|ish towns, being the sto^y 
of a soldier who became a Quaker. 
Of the whole, Lucy Raymond is the 
most finjusihed work, and, m airing 
allowance for some exaggeration in 
the incidents of the life of a young 
Irish emigrant girl, is our favourite. 
Next to it is Iraurence Gillmore, a 
country boy of Moffatdale, who, 
through many vicissitudes, struggles 
from tiie peasant's cot to the ScottuJIi 
pulpit. His experience of southr 
country farm life, when the farmer 
was the father of his people and the 
priest of his household, is a pleamiig 


memorial of social relations and con- 
ditions, which are now seldom if ever 
met with amongst the Scottish peas- 
antry. Yet sach scenes were common 
in the olden time, before the age of 
"bothies'* and "lugh farming." The 
want of books of tiie ri^ht sort for 
Sabbath school libraries is beoominff 
a sabject of anxiety in the United 
States, where trashy stories sometimes 
appear even in Sabbath school perio- 
dicak. The following from a recent 

journal of that conntiyjs Bigmficant! 
' ' The nerveless, effeminate Bteratme 
of the day, especially as connected 
with onr &bbbath schools, is a sabject 
that demands the attention of earnesl^ 
thonghtfol men. How we shall ele- 
vate and tone up the taste of ovr 
children and youth, and introdnoe a 
more healthful class of reading or 
induce them to read books already 
published of real value, is a ptobkn 
to be solved." 



DEBORAH~BABAK.-^adgeS iv. 

Deborah's song, (chap, v.,) read in connection with this chapter, gives muxj 
interesting details which are here omitted. 

Notwithstanding the mercifal deliverances under Othniel, Ehud, and ShamgUi 
(chap, ill.,) the Israelites again do evil in Gk)d'8 sieht. No sooner has Ehud paoed 
away. (v. 1,) than they forget God as formerly, (chap. iL 12,) and serve newgodi, 
(v. 8.) Gk)d fidfils His word in punishing them, (chap. U. 8.) They are sold into 
the hands of the Canaanites^old enemies whom, under Joshua, they had fonneily 
subdued, (Josh. zL 10,) but who are now permitted to overrun the land. Jalmiy 
King of Canaan, probably a descendant of the Jabin whom Joshua smote at tiie 
Waters of Merom, (Josh. zi. 5-9,) seemed to possess similar power over the 8a^ 
rounding Canaanitish tribes, as he is styled ** King of Canaan." Evidentiy animt* 
ted by the spirit of revenge, he mightily oppressed the children of IsraeL SiflQn» 
the commander-in-chief, a man well skilled in war, overawed the northern tiibes 
of Israel by a powerftd army, possessed of 900 chariots of iron. The chariots iven 
strong — ^made of iron — and served tiie purpose of artillery in modem wazftze. 
Driven among the enemy, they mowed them down by means of scythe-like instit* 
ments attached to the axles, or were used to transport rapidly the best warrioB 
from one part of the battle-field to another. They could only be used on levd 
ground, such as the Plain of Esdraelon, where Sisera employed them. Spirit* 
broken, the Israelites submit— their condition is most miserable. Fearing the 
robber-bands on the highways, tiie Israelites go by secret pathways from place to 
place, (v. 6,) the villages being imwalled and deserted, (v. 7;) in tiie waU^ cities 
the enemy advance and fight them in the gates ; the women going to the weUs for 
water are carried off into slavery, (v. 11.) But twenty years of this oppressioii 
bring Israel, repentant, to a throne of mercy; they cry unto God, (v. 3^ udi 
deliverer is sent, (Psal. L 15.) Deborah, a prophetess, (the wife of Lapidoth, cr, 
as some suppose, so named from the place where she dwelt,) receives the Bivise 
command. She had evidently acquired great influence from her piety and just 
judgments, and had been probably jiermitted to exercise her office by Jabin, wlio 
would fear no insurrection from a woman judging the people. Unable to take the 
military command, she summons Barak, a warrior of the tribe of Naphtali. An 
army of 10,000 men from Zebulun and Naphtali assembles at Kedesli-Naphtali» 
and is marched to Mount Tabor. The assembling of these two tribes seems to 
have caused considerable commc^ion and heart-burnings among the other tribeiti 
(v. 14-23.) 

Some of the family of Heber, the Kenite, inform Sisera of the revolt nndff 
Barak. Who were the Kenites ?— Hobab, brother-in-law to Moses, the ancestor 
of j those who lived in Canaan, had accompanied the Israelites in their jonm^ 


tiuou^ fhe wilderness; and from his intimate knowledge of the desert^ had 
lendered great service in selecting snitable spots for encamping, in knowing the 
positions of the wells, and in directing where to find pasture for the flocks and 
oerdSy (Numbers z. 81.) The family of Heber had separated from the main 
1iran<m which dwelt in Jndah, (Judges i. 16.) 

What remains is exceedingly interesting as being an account of a battle. 
Barak's army of 10,000 men, probably armed with oz-goads for spears, (v. 8,) is 
stationed on Tabor. Sisera, with the strength of Canaan and the 900 temble 
chariots of iron, occupies a position beside Kishon, on the Plain of Esdraelon. 
Betreat for Barak is cut off. Descent on the east woidd entangle him in the defiles 
of Jordan ; on any other side, and the iron chariots would mow down his ill- 
umed troops. But "man's extremity is Gtod's opportunity," as see Israel at the 
Bed Sea. The j^roper time for action comes. Deborah calls on Barak, and tells 
him that Grod is gone forth before him. He leads his troops from their safe 
position on the hiU-top apparently into the jaws of death ; but a mightier than 
Sisera is there. Grod once more fights on Israel's side : the elements fought against 
the Canaanites, (v. 20,) and, the battle continuing till night, the stars shone with 
miraculous brilliancy, assisting the Israelites in the pursuit. The Eishon, which 
tt ordinary times is a mere streamlet, was now much swollen by the rain, and 
completely cut off the retreat; those who had escaped the sword perished in its 
mshuig waters. The wheels of the chariots, sinking in the soil, made soft by the 
rains or the overflowing of the river, rendered those deadly engines useless. 
Unable, on this account, to u^i^&ius chariot in flight, Sisera leaped down and fled 
on foot to the tents of the friendly Kenites. "Wnat remains of the story may be 
gathered from verses 17 to 22. On the invitation of Jael, the wife of Heber, he 
entered her tent, and, being fatigued with exertion, lay down, and was covered by 
her with a mantle. Feeling thirsty he asked a drink. Opening one of the ordinary 
ddn-bottles, she gave him a copious draught of milk instead of water. On again 
lying down, he asked Jael to stand in the doorway of the tent, and tell a falsehood 
to any pursuer who might pass by. Jael, taking a hammer and one of the tent 
pins used in fastening the tent to the ground, approached the sleeping warrior, and 
put him to death by driving the pin or nail through his temples. ** As to this act 
of Jael's, we have reason to think she was conscious of such a Divine impulse upon 
her spirit to do it as did abundantly satisfy herself (and it ought, therefore, to 
sstis^ us) that it was well done. Gk)d's judgments are a great deep." — Henry,, 

Barak, who seems to have been the first in the pursuit, was invited by Jael into 
fheten^ and shewn the dead body of his enemy. Deborah's prophecy (v. 9) 
Was ftilfuled. Sisera had fallen by the hand of a woman. 

Verses 22, 23. — The Israelites continued to pursue the advantage thus gained, 
and were enabled to overthrow the power of the northern Canaanites, and at last 
to put Jabin to death. This lesson divides itself into two parts— (1) sin and 
punishment ; (2) repentance and deliverance. 

L Israel had been frequently warned; and oppressions more gentle and local in 
their character had been sent to bring tiiem to a sense of their duty. Now their 
tin in disobeying Gk)d by sparing the native tribes, and the evils they had com- 
nitted, arising from this disobedience, were to be severely punished. Truly the 
way of transgressors is hard. Notwithstanding the sins they had committed, 
Inael was still beloved of Gk)d. As a father pitieth his children, so did Qod pity 
them, and for a merciful purpose He permitted Jabin to oppress them mightily. 
Left to themselves, under some gentle oppression, their sin would have brought 
fortii death in a double form — death political and death spiritual. As a nation, 
they would soon have been absorbed among the neighbouring tribes, and their name 
womd have been lost. Their roiritual existence as a ''peculiar people," preserving 
in tiieir midst the worship of Jehovah, would soon have departed from among a 
people so prone as they to follow evil examples, and worship idols. The severity 
of tneir punishment, therefore, was an act of Divine mercy, to bring them quickly 
to a sense of their position. Their chastening for the time was not joyous, but 
rather grievous, (Heb. xii. 11;) but it awakened them to their danger, and, repent- 
ing, tiiey cried unto Qod. 

Imotttis alewm to w? Oar ni^ as a Hliai aad as iBdnidnJi^ cqr aM 
toGodagmst Its, «d cafl for p—rtiifnt WaiMdbjIaael'seiaiuk^bfcW 
npcat^aadKckaSaviovvkoisalifetodelivcraBfrDaalloarfliia. Noviifti 
aoopfeed time. KisitiiBSaByleifcHe beaqgiy, iadvepenfli.frQBatiiB«»r*iMi 
His wnth is kindled but a little. Bleaed are tkej tiiat pot their tnt m ftn. 

2. Bepentaaee Ixius dfltiffcnaca. IkmI cried aad mas ddircfed. GoddnnlNn 
■ot Bor skepa, ^at He maj bear aad deliver vs ; bat let as laaMBber tihen ass tM 
Imdaof iepe3taiice--a i e |iMUi> peaiitolife,aadaigpeaAaacettBtodeaitiL. Ka0» 
i*g aad feuii^ oar SEBS' are iiol aaffiaeal^ l£kB laady ve auol cij to God, i^iil 
bsve mcicj^ aad will abnndaatty paidoB. 

Memory ^eotus— Shorter ratprMim 67, 6S.— P&alm. Izzix. 7-9. 
SitJbjeti to he Proved—God. paaiahes in Mocy. 

TezifoT Ifam-Beadimg Classes. 
^ The Lord discomfited Sisera, and all his chariota, and a& Ui 
host, with the edge of the swoid before Barak ; so that Sseit 
limited down off his chariot, and fled awa j on his feet." — Jiid|0BI 
IF. 15. 

LE390K XVL— APRIL 20. 
Jbcs at Naix.— lAke tiL 11-17. 

Jans vas in Gapeniaixm, His own citT^(3IatL ir. 13; ix. L) and bad tiflOl 
healed the Gentmioa's servant, (t. IOl) His wai± of doi^g good (Acts z. 8Q np 
not fiiiiAiiJ^ and was not to be confined to any paiticalar ^ot^ (jF*'^ i- ^) "^ 
■mst be about my Father's bosDieBS,'' ^ 49,) was the motive of atl His aetioH; » 
He leayes Caponanm on the foUowingday, and goes to Kaia, (t. U,) aoeonpaiiid 
\rf many of ms disdpiles and a large company of people. A work was MbB 
ffim, and He presses on to meet it. 

The little d^, or rather Tillage, of Hain, was sitnated two mfles south of Kout 
Tabor, on the rugged sk^ oredooldng the Plain of Esdraekm, aboot twirivQ nfti 
ftom Capernaum. Like many other Tillages in Palestine, Kain was sanoodedlff 
a wall, rendered necosary as a protection to i»>perty in times of civil commotio^ 
er daring the incarsioBs of Bedooin tribes. "One entrance alcme it eooU bna 
bad, tiiat which opens on the roQg^ bin side in its downward ah^ to th0|' ' 
{StoMUjf.) As Jesos i^proached tiie gate, a solemn and interestuog q^eetae 
msTiew; a dead man was being carried out to the little cemetery ooteide thee 
waHB. N<me were allowed to be interred within the walls, nnleas in niiniUfliii 
cans. The reason is obrioos, and was rendered neeesBary for the iHusujiiiioi 

OfheaUh. TJia Ungnagw iwnplnytiii tn «1<i«cti>ia tho at-tmrn i« «ftftftili^f j b naat Jl A 

and toodiing in ika sim^idty, (t. 12.) ^e dead peraon was a joaa% aaan, ^ IM 
the' only scm of his moUier, and she was a widow; and many people * ~ 
the city were with her. 
He was a yoKN^ man. There is something peenliaxly affiocting iatiiscbsihil 
Life'sdi • '• 

the young. Life's day just opened, and night bsgins; or, as in this caae^ noon fUt 
leaned, and life's son suddenly eclipsed. Old age necessarily has nearly done wJH 
work and time, and joys and sorrows ; youth IoqIdb forward in its strength to iriMt 
wetKOE inezhaostible time, wheran to liTe, and labour, and be happy. So piiihsw 
with him who was now being carried oat to be laid in the dlent tomb. In tv 
■ddst of strength be was in weakness; inthemidst of lifehewasindeath. 

" He the young and strong wbo cheiished 
XoUe T^wging^ for the stnfe; 
By the roadside fell and perished. 
Weary with the maich'of life." 


The principal person in this moumful procession was the widowed mother. 
Following the bier^ keeping close to the object dearest to her on earth, the mother 
came weeping. Time had not helped to assuage the bitterness of her grief, for that 
morning ner son had died. The dead were necessarily bu^ed almost immediately 
on life being extinct, the heat being so great the body would soon corrupt. See 
the cases of Ananias and Sapphira, (Acts v. 1-11.) who were immediately wound 
up, and carried forth to be buried. The blow to her was all the more bitter that 
it was all her own. Her husband, who might have shared in her grief and com- 
forted her, was already gone, and alone in her sorrow she followed the remains of 
her only son to the grave. Her hopes had been rudely blasted; and he who 
'would have been the staff and stay of her declining years was being carried forth 
to his last resting-place. The sympathies of the villagers go out to the heart-broken 
mourner, and many accompany her to pay the last tribute of respect to the dead. 
But the Great Physician is near ; the broken heart needs a Healer, and the Lord, 
as the evangelist now calls Him, takes compassion on her. He came to bind up 
the broken-nearted, to bear our griefs, to carry our sorrows. How tenderly our 
Saviour speaks! Weep not. Strange words from a stranger at such a time. 
Nature's tears were flowing, but these words from the Saviour's lips dry them in 
their course ; they convey a message to her troubled heart of peace, as if He had 
said to its iJirobbings, "Peace, be still !" In their utterance she seems to hear 
Him sajring, "Daughter, be of good cheer." Advancing to the stretcher or bier 
on which the body lay wrapt in linen, and not in a coffin, as with us, (Acts v. 6 ; 
Luke TTJil. 25,) He touched it, and tnose who bare it stood still. The words to 
the inanimate clay were simple and powerful " Young man, I say unto thee. 
Arise." The Divme power is plainly manifested in the result, (v. 15 :) body ana 
soul, matter and mind, have been- re-united, and bear immediate witness to the 
senses of those present of the wonder that had been done. The young man sat 
Tq>, and began to speak, (v. 16.) The effect produced on the widow's mind on 
receiving her son alive from her compassionate Saviour, was such as to prevent her 
giving utterance to her feelings. A fear came on all present. All were witnesses 
OT the miracle. Death is to every one more or less the " King of Terrors." Here^ 
in their midst, stood one more powerful than death ; the Resurrection and the Life 
bad gained tiie mastery, and rescued the victim at the very portals of the tomb. 
Tber were not stricken with a slavish fear, which renders soul and body incapable 
of thought and action : they rejoiced, giving glory to Gk)d. The causes of their 
thanksgivings were — (1) A great prophet is risen amongst us ; and (2) Grod hath 
visited His people. Sign, and symbol, and prophet, had long been denied them ; 
bat now the wonder-working days of the old prophets have been restored, and 
Qod hath "visited" or "looked on" His people. They were at this time 
anzioTisly looMng for Messiah, and possibly they might have had some faint glim- 
laerixigB of the truth, that this was the Saviour whose advent they were so eagerly 
Qxpecting. Our Saviour's love for man is beautifully illustrated in His compassion 
for the bereaved mother. To us the story speaks of that love which brought us 
salvation when tiiere was no eye to pity or band to help. Compassion for man 
in his low and lost condition made Jesus become bone of our bone, and flesh of 
our flesh*; and now passed into the heavens, our condition still excites His sym- 
pathy, (Heb. iv. 15.) Our prayers, like the widow's tears, will not remain un- 
noticMeid or unanswered. The death of the young man in the narrative is typical of 
npiritaal deatib— being dead in trespasses and sins. Jesus has power over death. 
For ns He died, and was laid in the grave ; but on the third day He rose, conquer- 
ing death and the grave, leading captivity captive, and proclaiming himself the 
Besurrection and the Life to all who believe in Him. The assembled mourners at 
Vain feared to see one whom they knew brought back from death to life. Should 
we not fear lest, the promise of eternal life being given us, any of us should forsake 
life and die the second death ? 

Memory JExerdae— Shorter Catechism 69. — Paraphrase xxiii. 4-7. 
Subject to be Proved^-Chnst is God. 


Text for Non-Reading Classes. 
^ When the Lord saw her, He had compassion on her, vA 
said unto her, Weep not." — ^Luke vii. 13. 

Jbsxts' Feet Anointed. — Lake viL 2&-50, 

Certain features in this narratiye are somewhat similar to the nanatiYes coDr 
tained in the other evaneelists, (Matt zxvi. 6 ; Itfark ziy. 3 ; John xL 2 ;) bat t^ 
differ so materially in the essential of time, place, and general characteoistifis. u 
fo admit of no doubt that they were quite distinct eyents. Jesus was still ii 
QalHee, either at Nain or Capernaum, and had been inyited by a Phaziaeey (v. )6J 
named Simon, (y. 40,) to eat with him. The inyitation was accepted. Jeans mm 
into his house, and sat down, or, more properly, reclined on one of the comte 
placed round the table. It was the custom then to recline at meals, the body zeatiM 
on the left side, the head nearest the table, and the feet stretching ontwards. S 
was easy, therefore, for a person to approach one's feet by going round the coB<AflL 
A woman belonging to the city entered the house ; her character was well knov% 
aad is tersely summed up by the eyans^elist in the expression, she was a snuMb 
Giyen oyer to sin, leading a yery widked and profligate life, what was thers, n 
may well ask, to brinjg her here ? She had not always been wicked, and conacuMl 
il^ not quite dead within her. Some of those works of loye, such as ''the hnSSm 
of the Centurion's seryant," or "the raising of the widow's son at Nain," haa 
brought conyiction to her heart that a greater than man was here ; and en^ 
though she was, she recognised the Sayiour, and came a repentant sinner to Elf 
feet. Grief forlnds her utterance \ repentance finds expression in tears. Silantij 
she stood behind His couch, weeping oitter tears at the remembrance of past aio^ 
and with the copious torrent which falls on those blessed feet she washes thoB. 
Haying wiped them witii her long tresses, she giyes further eyidence of her hnmiUiy 
and her loye to Him whom she already knew as her Sayiour ; she fondly carMsai 
His feet, and anoints them with precious ointment, or balsam, which die hdi 
brought in an alabaster box. Nothing in her eyes is now too predoos for hv 

No doubt silence reigned among the company during this interesting soflnk 
Simon had been forming conclusions in his own mind adyerse to Jesus. His motifi 
In inyiting Jesus had eyidently been of an unMendly nature ; he either wished to 
put His miracle-working power to some test, or to find something in Hia words or 
actions wherebjr to accuse Him. Here is the desired opportunity ; this man, reaaoni 
Simon within himself, would haye known who and what manner of woman toochett 
Him if He had been a prophet. Yes, indeed, the woman's former life of sin ir 
thoroughly well known, nay more, Simon's own thoughts and plans are open to ffis 
omniscient eye. In reply to the unexpressed thoughts of the Pharisee, Jeaai^ 
under the form of a parable, shews him on what principle He had permified tiiif 
sinful woman to do as she had done, and makes him pronounce jud^nent on Wb 
own conduct 

This parable is remarkable for its simplicity. A creditor has two debtors ; one 
owes 5(f pence, tiie other a sum ten times greater — 500 pence. The Denarius, or 
Boman penny, was worth about 7id. of our money ; the one therefore owed aboot 
£1 10s., the other rather more than £14 10s. The debtors were equal in t^s— they 
could pay no part of their debt. Instead of punishing them, the generous creditor 
finmkly forgiyes both. Nothing is asked as compensation, the debts are cancelled, 
tiie debtors are fully and fireely foigiyen. 

In reply to a question (y. 42) as to which debtor would loye the creditor most, 
Simon replies, (y. 43,) and his judgment is pronounced to be right. As yet the 
Pharisee is in ignorance of the import of the parable, but now Jesus proclaims him 
as the one debtor and the woman the other. What a humbling to his self-righteous- 
ness to be mentioned eyen in the same breath with such a sinner, and how much 



greater to be thus publicly compared to this degraded outcast ! Yet there they are, 
two debtors. She, an open profligate, had incurred the greater responsibility ; he, 
Notwithstanding his morality, has broken the law, and God — the creditor— must 
Poi^ve both, or both will i)erish, Pharisee as well as woman. 
The conduct of the woman is a reproach to Simon. Jesus, though an invited 
est, was not received in the pure spirit of affection which ought to have animated 
is host, but, on the contnu^, was treated in a most indifferent manner. The 
ordinary acts of kindly feeling were omitted. No water was given to cool and 
cleanse the hot, dust-stained feet ; no kiss of glad welcome to an honoured guest ; 
Qot even the customary oil to anoint the head. The woman's conduct, how 
different ! The feet washed with tears— precious tears of repentance, and wiped 
irith the tresses of her hair; the kiss of welcome is replaced by a fond and hnnible 
Bsiessing of His feet ; the oil, so plentiful and cheap, is replaced by precious oint- 
ment applied to His feet. 

The affection displayed by the woman was not a reason why her sins were for- 
firea, but as a conclusion, that because she has been forgiven, so she has loved 
Dkuch. What joy to the poor i>enitent sinner's heart in those words repeated hj 
She lip8 of the God-man, **Thy sins are fomven thee," and then again, "Thy faith 
hath saved thee ; go in i>eace." Her soul, longing for a draught from the well of 
salvation, drew her to her Saviour; and with fervent love and thankfulness in her 
heart she embraced His feet, even before she had received the assurance of f^^ve- 
M8 fh>m His lips. The question of the asseinbled ^ests was naturaL Who is 
tms that foii^vetii sins ? Man cannot forsive sins, it is a prerogative of Gk>d ; and 
air God manifest in the flesh, Jesus sends the humble penitent away with peace 
i9 her heart — ''that peace which passeth understan£ng, which the world cannot 
g^e or take away.'* 

PBAcncAL Lessons. 

This narrative is well adapted to teach us, that though there are degrees of guilty 
yet ''there is none righteous, no, not one," (Rom. iii. 10;) "All have sinned and 
coma short of the glory of GK>d," (Bom. iiL 23.) To original sin we all have added 
aefeual transgression, and are therefore guilty in Gk>d's sight, and deserving of 

Gbxist is our creditor, and as debtors we can only be forgiven by Him. Ours is 
Bot a debt of money, but of crime, which the blood of a Saviour alone could wash 
away. Having satisfied justice on our behalf. He is our creditor, and, as God, He 
am freely forgive our trespasses. 

Bepentance is necessary to salvation. We cannot truly love Grod unless God has 
Ibigiven our sins, and sin cannot be forgiven without genuine repentance. The 
Woman had repented of her sins before she washed His feet, and wiped and anointed 
ibein. We cannot shew.our love to our Saviour till, grieving on account of sin, 
ira have been enabled by His grace to cast the burden of our sins upon Him. 

Humility — ^true humbleness of spirit — vindicates the true Christian. There can 
be no penitent who is not humble. Wrapped in the proud cloak of self-righteous- 
ittHL tne Pharisee considered himself more holy than the Publican; but, notice, 
Um Pnblican, repentant, and consequently humble, went home justified rather than 
Ube other. 

Jeans is a loving creditor. He invites us to come that our debts may be can- 
celled. Groaning under our burden of guilt. He calls unto us that He may forgive 
our aina and give unrest. 

Memory Jfo^mw— Shorter Catechism, 70, 71.— Paraphrase xlviii. 4-6. 
Sid^'ect to be Proved— We are Christ's Debtors. 

Text for Non-Beading Classes. 
"Behold, a woman in the city, which was a sinner, when 
she knew that Jesus sat at meat in the Pharisee's house^ brought 


an alabaster box of ointment, and stood at His feet behind Him 
weeping, and began to wash His feet with tears, and did wip« 
them with the hairs of her head, and kissed His feet, and anointed 
them with the ointment/' — ^Luke vii. 37, 38. 

Jesus sends out the Sevehty.— Luke x. 1-16. 

The sending out of the Seventy is recorded only by Lnke. The number was 
probably suggested by the number of the elders who composed the Sanhedrim, just 
as the twelve had undoubted reference to the number of the tribes. Notice thit 
He sent them two-and-two. Two are better than one. The one would be a com- 
fort and support to the other. Notice, also, that they were sent to prepare the 
way for himself. All missionaries, whether at home or abroad, should have 000 
object in view — the preparing Christ's way. His reason for sending them out is 
given in v. 2. Explain what is meant by "harvest" There were multitudes to 
be taught, and many of them were ready — ripe — ^to receive instruction, but the 
labourers — teachers, preachers — were few. Their duty in this case was plaiii— 
they should have recourse to prayer. They should entreat the Lord of the narveit 
to send forth labourers. Note the word send, Qod alone can give the proper kind 
of labourers, and He will give them on our asking : for the harvest is Bis, not cms. 
Their work was not to be without danger — they were lambs among wolves. £x* 
plain the two terms, and shew that they imply great danger. What was their 
consolation in these circumstancest — It was this — ** I send you." They were not 
going into danger. He was sending them into it, and He would protect them* He 
would be the shepherd, the Good Shepherd, and no man could pluck them out of 
His hand. Note, there is a great difference between going into danger or tempta- 
tion, and being sent into it In the latter case we can say, with a clear conscieno^ 
" Deliver us from evil." Even Jesus would not tempt the Lord, (Luke iv. 9-lS.) 

l^heir preparation and support. — They were to have no useless encumbrance, (t. 
4 ;) " scrip " means bag or knapsack. They were to make no needless delays— ne 
work is pressing, men are perishing, and the labourers are few. Work, therefoie, 
all the more earnestly. Hence the command, " Salute no man by the way." b 
the East the mode of salutation is a very tedious process. Hence, in cases of 
emergency, they were required to refrain from it, (see 2 Kings iv. 29.) HeiHra 
sets himself to win souls should not cumber himself with the world, but should 
give himself earnestly to his work. 

Their work was a work of peace, and so, (y. 5,) on entering any house, they won 
to invoke peace upon it. The Gk)spel is the Gospel of peace, and whenever it enten 
a heart or a home it brings peace. And what a blessed tlung is peace ! One hu 
been ill, tossed with fever and delirium, but at last he sinks into sleep. We se^h* 
is at peace. The poor raging demoniac had no peace until he came to Jesus. TbOb. 
he had peace. The wicked are like the troubled sea, when it cannot rest, Whit 
a picture of unrest — ever moving, ever heaving, dashing hopelessly against tie 
shore, and ever tumbling in great unrest ! But Christ is our peace, in Him we 
have peace. Peace was His parting gift. Notice the phrase in verse 6, ''the son 
of peace." It is a Hebrew idiom, and means, if they in tiie house are peaoefiil, 
willing to receive them, and to bid them welcome, then they were to remain then^ 
and to share in what was going, (v. 7.) They were not to be fastidious; but, at 
the same time, they were not to accept it as charity, but as their due, for the 
labourer is worthy of his hire. Notice the great Christian principle here— the 
claims our ministers have on us for their support. They are worthy of their hire, 
and we neglect a plain duty if we do not provide this hire. We will shew oor 
estimate of God's great gift of the ministry to His Church by the provision ws 
make for them. For observe (v. 9) what return do they make? They sow 
spiritual things, and it is a little matter that they should reap our carnal uiiiigB, 
(1 Cor. ix, 11.) 


Then, lastly, notice the doom of those who reject the offer. They were to shake 
off the dust of their feet against sucIl This was a sign that the blame was not on 
the preacher, but that the rejection was Yolontary. And see what added to the 
enormity of their condnct—it was that the kingdom of God had been nigh them. 
They had come to the threshold, bat had not crossed. They had come to tiie door, 
but remained outside. They had been Tieor the kingdom, but not in it. Hence the 
force of the terrible words in v. 12-16. Sodom, and Tjtq, and Sidon, would be 
dealt with more tolerably thafti these cities, which, having heard Christ, had yet 
rejected Him. How can we escape if we neglect so great salvation ? (Hebrews ii. S.) 
He who neglects is more guilty than he who has never heard. You have heard, — 
are you neglecting? 

Memory Exercise— ^hoTi&t Catechism 72. — ^Paraphrase z. 1-3. 
Subj^ to he Prot^— Christ is with His Servants. 

Text for Non'Reading Classes, 
" The harvest truly is great, but the labourers are few : pray 
ye therefore the Lord of the harvest, that He would send forth 
labourers into His harvest." — ^Luke x, 2. 

Gideon Called.— Judges vi. 1-25. 

Sm and its punishment, 1-6.— 'Tis the old story— Israel sins and Israel suffers. 
These two always go together. €tod has joined them, and man cannot put them 
asunder. The sin was Si&G the old one of doing evil— first forsaking God, and then 
fiJling into evil courses. There w&s the evu heart, and it departed from God. 
The pnnishment, though of brief duration, compared with some, was very sharp. 
The invaders were the Midianites, the Amalekites, and the Children of the East. 
These were what we now call the Bedouin Arabs, wandering nomadic tribes, in- 
habiting the desert land on the south and south-east of Palestine. They came up 
bodily with their wives, children, camels, tents, &c., (v. 5.) The whole nation 
moved. They came up in the harvest time, (v. 3,) and carried away, all the fruits 
of the ground, (v. 4,) and then retired until the next harvest came roui^d. They 
entered tiie land &om the south, marched along the great Philistine plain on the 
west, the richest agricultural district in Palestine, rounded Mount Carmel, crossed 
the country by the Plain of Esdraelon, and then fording the Jordan a little below 
the Sea of Gaulee, returned to their own fastnesses on the east side. Though plun- 
der was their object, they killed all they met, (see chap. viii. 18-19.) The Israel- 
ites were driven from the plains, and forced to take rerage among the hills, (v. 2.) 
(See also v. 11. Abi-ezer was high up among the mountains of Manasseh ; but even 
there concealment was necessary.) Israel was reduced to great straits— they were 
impoverished. There was great famine, (Ruth i. 1.) [iV.^.— In order to under- 
stand this and the two following lessons, it is essential that the teacher carefully 
consults his map. Without a knowledge of the geography, the lesson will be un- 
intc^gible. A graphic account of the whole scene will be found in Stanley's Sinai 
and Palestine.'] 

Wtummg, 7-10.— The punishment was sharp, and began to tell. Israel cried 
onto tiie I^rd. This was hopeful. A cry is tne first indication of life. There is 
hope for a man when he thus begins to cry unto (Jod. The Lord is always ready 
to near such a cry : so it was here. He did not all at once send a deliverer, but 
He eent one to prepare l^e ground. He sent a prophet to deepen their sense of 
fin. Observe wnat the prophet did. He. reminded them of God's goodness to 
thenl, eipecially of that crowning act of goodness— the redemption from Egypt, 
and of the condition on which their safety depended— they were not to fear, i. e., 
to worship the gods of the Amorites. But tney had disobeyed God's command) 


and had iallen into idolairy; and, because of this all Has evil had be£sUen them. 
Their sufferings were the consequence of their sin. K they wished to escape tke 
suffering, they must put away the sin. They must obey tiie voice of the Lora. 

A deUverer, 11-24.— God's time was come, and the instrument was ready. Up 
among the mountains of Manasseh lived Gideon, a mighty man of valour, who 
grieved over the calamities of his country, and whose brothers had been slam ii 
cold blood by the invaders. He was at the boiling point, and needed but the wori 
to b^gin the work. Observe how God always makes choice of suitable instnuuento 
to do His work. One who had not suffered at the hands of the Midianites wobU 
not have had the same strong reason to get rid of them. But the iron had enteni 
into Gideon's own soul, and he was all ue fitter to lead his countrymen to victoiy. 
Ck>mpare with Wallace or Tell. When the angel appeared unto him his faith mi 
nearly extinct, (v. IS.) He thought God had forsaken His people, and that it mi 
hopeless even to hope. Notice, nnther, his great humility, (v. 15.) He was the 
¥erT man for the work. He distmsted himself, but was all the readier to tnut 
God. like Paul, he could do nothing of himself ; but he could do all things if God 
were on his side. This humility was well plearing to God, and so we nave tiie 
remarkable promise of v. 16 — a promise which carried with it the pledge of vio* 
tory. See how often this promise is given in tiM Bible, (Gen. xv. 1 ; £coduB in. 
12 ; Acts xviii. 10.) It was the last promise which Christ gave His Church, (Miti 
zxriiL 20.) In Uiis promise lies tiie secret of all succttsful working for God. 
''Have not I sent theel ** (v. U,) is always foHowed by "I shall be with thee.' 
Observe, lastly, the caution of Gideon. The work was great, and he would IQn to 
be certain that he has been called to it, and so he asks a sign. This was asked ts 
a confirmation of his faith, and in perfect sincerity, and so his request is granted. 
It is always well to count the cost. John Mark did not do this, and so he na 
away firom the wo^ at Feiga, (Acts ziiL IS.) Before undertaking any woik for 
God, He expects us to count the eoet, that, if we do unckrtake it, we may do it 
with a perfect heart. Then, like CK^toon, we may count on snecess. 

Mem/ary fjEvrcue— Shorter Oatoriiiian 73L— Psafan Ixxix. 10-13. 
3ul>j«A to be /Vomti— God lorea the HnmUe. 

Text far NimBeading Classes. 
^^ There came an angel of the Lord, and sat under an oak 
winch was in Ophrah, that pertained nnto Joaah the Abi-ezrite; 
and his son Gideon thrashed wheat bj the wine-press, to hide it 
from the Midianites. And the angel ci the Lord appeared unto 
hinu and said unto hinu The Lord is with thee, thou mighty man 
of Talour." — Judges vL 11, 12. 

9|e 9eu|er's ^ttker; 


LE850S XV.— Potii<f/ar O/ntfrolMii:— Isnd s e¥il-domg, Israel's pmnsb- 

ment, Isnefs cry, and IsraePs ddirennce (S2>— ^le female jodiB 

and the fonale executioner (3d) — trust in chariots is defeat; tnutn 

the Lord is prospenty. 

32. The Baeksluler's Amietioms.—Uke as if a sheep ttnj from Ub 

IbDovs* tibe shepherd sets his do^ aftar it» not to derour it bat to bnog 

Mimeks^g^n: eTenaoour HeaTan^y Shci^ierd, if any of His sheep dii- 


ybej Him. He sets His dog of affliction after us to bring us home to a 
consideration of ofu- duty towards Him. His dogs are poverty, sickness, 
leath, war, loss of goods or friends, &o. — Oawdray. 

33. Deborah. — The name Deborah means a bee, forming one of a class 
yf names, such as are derived from material objects, not uncommon in 
Scripture. Thus we find Eachel, a lamb ; Ohasidah, a stork ; Hadessah, 
[Esther,) a myrtle; Tamar, a palm-tree; Caleb, a dog; Nehushta, a ser- 
pent; Irad, a wild ass; Achbar, a mouse; Agabus, a locust; Cephas, a 
rock or stone ; and many others. Nor are such names unknown to us. 
Thus we have Margaret, a pearl ; Agnes, a lamb ; Phillis, a green bough ; 
Penelope, a species of bird; Bose; Giles, a little goat; Lionel, a little 
lion, &c. Then, still more analogously, there are our surnames, in which 
almost every material object is represented. Of Deborah, an old writer 
qnaintly remarks, that she was indeed a bee, having honey for the friends, 
and a sting for the enemies of Israel. . . . Deborah is described as 
the wife of Lapidoth. Much curious consideration has been bestowed 
upon this name. It is in the feminine plural in Hebrew, whence some 
have doubted whether it can be a man's name at all. Some take it to be 
the name of a place, and apprehend the phrase to mean that Deborah 
was " a woman of Lapidoth ; " while others look to the signification 
of the name, which is " lamps," and therefore infer that she was " a 
voman of lamps," supposed to mean one who made wicks for the lamps 
of the tabernacle ! Again, others, looking to the metaphorical sense of 
the word, which has the material sense of ** lamps," consider that we 
should translate the phrase into a " woman of lights, illuminations, and 
splendours," that is to say, an enlightened woman; and we should be dis< 
posed to incline to this, did we see any good reason for questioning the 
common interpretation. — Dr. Kitto, 

ItEssoN XVI. — Points for illustration: — The funeral in the street (34) — 
the followers — Divine compassion and Divine power exercised for a 
widow— the word to be pronounced over all. Arise ! (36) — God visit- 
ing His people. 

34. An Eastern Funeral, — ^Very frequently, whilst you are silently en- 
Imaged in yonr apartment, the stillness of a Turkish town, where no 
Ambling of wheels is ever heard, is interrupted by the distant sound of 
the fdnml chant of the Greek priests. As the voices grow more loud, 
^ou hasten to the window to behold the procession. The priests move 
first, bearing tiie burning tapers, and by their dark and flowing robes 
giye an idea of mourning in harmony with the occasion. The corpse is 
always exhibited to full view. Dressed in the best and gayest garments 
possessed by the deceased, it is placed upon a bier, which is borne aloft 
upon the shoulders. I have sometimes seen a young female, who had 
departed in the bloom of life and beauty, adorned ra^er as a bride to 
meet the bridegroom, than as one who was to be the tenant of the cham- 
ber of corruption. The young man at Nain, who was restored to life bv 
the oommand of our Saviour, was doubtless carried on a bier of this kind. 
When our Lord intimated the deeign of interposing in his favour, ^Aay 


that bare him stood ttUL And when tiie mirmcolons energy was exerted, 
he ikat was dead sat up, amd began to speak. — J. Hartletf. 

35. Ariu and Bdiaoe, — Chariee Weslej had heen for jeais gropmg in 
gpiritual daiknefls, 

"'inthoat one cheering heun of hope. 
Or spsA of Simmering daj." 

On a bright morning in May, 1738, he awoke, wearied and aiek at heart, 
but in high expectation of the coming blessing. He lay on his bed " M 
of tossings to and fro," crying out, " O Jesos, thoa hast said, * I wOI 
come nnto you ; ' thou hast sud, ' I will send Uie Comforter unto yoa; 
thou hast said, ^ My Father and 1 will come unto you, and make our 
abode with you. Thou art God, who canst not lie ; I wholly rely upon 
tiliy promise. Accomplish it in thy time and manner." A poor womin, 
Mrs. Turner, heard his groaning, and, constrained by an impulse ne?ar 
&lt before, put her head into his room, and gently said, " In the name of 
Jesus of Nazareth, arise and believe, and then thou shalt be healed of 
all thine infirmities." He listened, and then exclaimed, " Oh that Christ 
would but thus speak to me!" He inquired who it was|that had whii* 
pered in his ear these life-giving words. A great struggle agitated \as 
whole man, and in another moment he exclaimed, " I belicTe ! I bcdievef 
He then found redemption in the blood of the Lamb, experiencing die 
forgiveness of sins, and could look up and 

''Behold, withoat a doad between. 
The Godhead reconciled." 

The hymn he wrote to commemorate the anniversary of his spiritaal 
bir^ shews the mighty change that had taken place, and isjbest expressed 
in his own words — 

" Oh for a thousand tongaes to sing ! ** 

Lesson 'XNYL.— Points for iUustration: — ^The feast in the Fhaiisee's— 

ibe wicked woman's repentance and tears ; faith and works; forgixe- 

ness and peace (36) — idl are debtors and have nothing to pay (87)-- 

little love and much love. 

86. Forgiveness, — ^A soldier, whose r^ment lay in a garrison town in 

England, was about to be brought before his commanding-officer for sonfr 

offence. He was an old offender, and had been often punished. '* Hen 

he is again/' said the officer, on his name being mentioned; " everytfaiaf 

— ^flogging, disgrace, and imprisonment — ^has been tried with him.^ 

Whereupon Uie sergeant stepped forward, and, apologizing for theliheitj 

he took, said, '* There is one thing which has never been done with him 

yet, sir." " What is that ?"— " Well, sir,'* said the sergeant, " he has nef«r 

been forgiven." " Forgiven ! " exclaimed the colonel, surprised at the Wj^ 

gestion. He reflected for a few minutes, ordered the culprit to be brought 

m, and asked him what he had to say to the charge. ** Nothing, sir," WM 

his reply; '* only I am sorry for what I have done." Turning a kii^ vtk 

pitifiil look on the man, who expected nothing else than that hispuniik* 

ment would be increased with the repetition of his offence, the ooIoimI 

addre8$ed Idm^ saying, " Well, we have resolved to forgive you." Ibi 


soldier was straok dumb with astonishment; the tears started to his 
6Tes, and he wept like a child. He was humbled to the dust; he 
thaniked bis officer, and retired — to be the old refractory, iu corrigible 
man? No; he was another man ham that day forward. He who tells 
the story had him for years under his eye, and a better conducted man 
nerer wore the Queen's colours. In him, kindness bent one whom 
harshness could not break; he was conquered by mercy, and, forgiven, 
efer afterwards feared to ofifend. 

87. An Ungramful Debtor. — ^A great failure was caused by a neglect 
to pay little debts. A careful budness-man declared that he ought to 
flul who should be guilty of such folly, and added, that he did not owe a 
tingle debt. A friend said, **You mistake; I know a debt that you owe. 
[know of one who lent you the fine house you liye in, the money you 
luiTe in the bank, all the riches by which you are surrounded, and call 
poor own. More than this, He gave you health and friends. How 
aaoh have you ever paid Him?" — ''Ah! that is a different thing. I 
bn't think much about such things; but I always pay every farthing I 
we my fellow-men." — "You are like the merchant who pays all his liwe 
lebts, and lets the great ones go, and then boasts, ' I always pay my 
lebts.' My friend, the great debt of gratitude is yet unpaid. Take care 
est the Master cast thee into prison; and thou ' shaft not come from 
hence till thou hast paid the uttermost farthing.' " 

liKSSON XVIII. — Points for illustration :--Two-and-two (38) — the true 

view of the work; a great harvest and few labourers — the true 

spirit; as lambs — ^the true mission : peace (89) — ^the true evidence: 

healing — ^the responsibility of hearing a preached Gospel. 

88. House-UhHouse. — The reason is very obvious to one acquainted 

rith Oriental questions. When a stranger arrives in a village or an 

neampment, the neighbours, one after another, must invite him to eat 

rith them. There is a strict etiquette about it, involving much ostenta- 

ion and hypocrisy; and a failure in the due observance of this system 

i hoepitah^ is violently resented, and often leads to alienation and 

luds among neighbours. It also consumes much time, causes unusual 

istraetion of mind, leads to levity, and every way counteracts the 

aooess of a spiritual mission. On these accounts the evangelists were 

avoid these feasts; they were sent, not to be honoured and feasted, 

Hi to eall men to repentance, prepare the way of the Lord, and proclaim 

bat the kingdom of heaven was at hand. They were, therefore, first to 

aak a beeoming habitation to lodge in. and there abide until their work 

a that city was accomplished. — Lcutd and Booh. 

80. The Gospel cf Peace, — ^At the close of the last war with Great 
Britain, I was in the city of New York. It happened that, on a 
(ttourday afternoon in February, a ship was discovered in the offing, 
rhieh was supposed to be a cartel, bringing home our commissioners 
It Ghent from their unsuccessful mission. The sun had set gloomily 
«lbre any intelligence from the vessel had reached the city. Expec- 
ttion beeame painfully intense as the hours of darkness drew on. At 
kngth a boat reached the wharf, announcing the fact, that a treaty 


of peace had been signed, and was waiting for nothing but the aotioa 
of our Government to become a law. The men on whose ears these 
words first fell, rushed in breathless haste into the city to repeat 
them to their Mends, shouting as they ran through the streets, "Peace, 
peace, peace!** Every one who heard the sound repeated it. From 
house to house, from street to street, the news spread with eleetne 
rapidity. The whole city was in commotion. Men bearing lighted 
torches were flying to and fro, shouting like madmen, ^ Peace, peace, 
peace!" When the rapture had partially subsided, one idea occupied 
every mind. But few men slept that night In groups they weie 
gathered in the streets and by the fireside, bec^iling the hours of mid- 
night by reminding each other that the agony of war was over, and that 
a worn-out and distracted country was about to enter again upon its 
wonted career of prosperity. Thus, every one becoming a herald, the 
news soon reached every man, woman, and child in the city; and in 
this sense the city was evangelized. All this, you see, was leaaonablB 
and proper; but when Jehovah has ofiered to our world a treaty cf 
peace; when men doomed to hell may be raised to seats at the right hand 
of God, why is not a similar zeal displayed in proclaiming tiie good 
news? Why are men perishing all around us, and no one has eier 
personally offered to them salvation through a crucified Bedeemer.— 
Dr. Wayland. 

Lesson XIX. — Points for iUustrdthn: — Evil doers and their deeda^ 
impoverished through disobedience (40) — the prophet and his reboke 
— the angel and his errand — Gideon called at his work (41)— his 
commission — his humility — ^his present accepted. 

40. Disobedience. — What impoverishment comes from disobedience! 
By it Adam lost Paradise; by it the children of Israel lost peace and 
plenty. True love and disobedience are never companions. A litdehoy 
tempted to play truant from school told his mother on his return that he 
couldn't. " Why not ? " asked his mother.—" Oh,'* said the child, putting 
his arms round her neck, " I thought it would make you so sorry, that is 
why I couldn't." Where there is the same sensitiveness as to the displea*' 
ing of God, there cannot be a disobedient heart or an impoverished peopk 

41. OaUed at Work to FbrAr.— Many of the Lord's best servants wm 
called at their work. Moses from his flock in the desert; Gideon bm 
his threshing-floor; David from tending his father's sheep; EUsha fnm 
his ploughing; Peter and Andrew from their fishing; James and Johi 
from their net-mending; Matthew from his custom-house, and PaulfroB 
his journey. The Lord likes busy hard-working people. He knows that 
they who are earnest in the pursuit of their worldly calling will impart i 
like earnestness to His service. Nor does He who learned and wrought st 
ft trade despise honest labour, nor reject the humblest labourer. The i^ 
Ugion of Jesus is a religion for every day. The teaching of the Sabbirth 
day must follow us through the week days ; and in the workshop, tbi 
fiftctory, the warehouse, the shop, the class-room, as well as in the sano* 
tuary, we can have the consciousness of the company of a king, and thi 
Bjmp&thy of a brother. 



HO. v.] MAY 1, 1873. [vol. xxv. 


Fhi Report of the proceedings at the Annual Meeting — including the 
Annual Report of the Directors — of the Sahbath School Union, occupies 
BO large a portion of the present number as to leave no room for remark. 
The meeting was, as usual, highly interesting. The speeches were 
vorthj of the occasion, as the report, prepared specially for these pages, 
will testify. The Report of the Directors indicates greater progress than 
in the previous year, and is, upon the whole, very encouraging. We 
MjQunend the reports to the careful perusal of our readers. 

^s have pleasure in complying with a request to draw attention to the 
Ivertisement on the cover of the present number, of prizes offered 
' the Sunday School Union in London, for the two best Essays on the 
ost efficient method of calling forth the teaching power in our churches 
the work of Sabbath school instruction. The subject is of vital im- 
rtance, and much practical benefit to our common cause may be 
Ltioipated from the manner in which the subject will be treated by 
mpetitors for the prizes. The following points are to be taken for 
•anted without discussion,— -namely, that the supply of teaehers is in- 
leqnate ; that many children are in consequence left without religious 
stmction; that Sabbath schools greatly need to be multiplied; and 
i;bat every possible means should be used to increase the efficiency of our 
'etent teachers, and to add to their number" It may be equally assumed 



that in almost eyery congregation tbere are numbers of both sexes 
whose Christian character and educational attainments qualify them for 
communicating religious instruction to the young, but whose piety and 
culture are not made available for Sabbath school work. The point at 
issue touches the very vitals of religious life and progress in the lani 
How is this inertia to be overcome? — how is this potentiality to be c(»- 
yerted into actuality? — how are we to engage the Christian deyotedn«a^ 
the sanctified intellect, the social influence, the ripe experience and wis- 
dom of the Churches to a far greater extent than heretofore in cultivating 
the moral and religious wastes of our large towns ? We are entenog 
upon a new phase of the educational history of the nation. Under tbe 
superintendence of the School Boards there will, of course, be an increase 
of common schools and teachers, commensurate vnth the ascertained wants 
of the lower classes; and we expect that the Boards will feel as desirous of 
increasing the qualifications as of augmenting the number of the teachers 
Now, the Sabbath school cause cannot afford to fall behind the progress 
of common school education, either in regard to numbers or influence. 
The teachers of Sabbath schools must be fitted to take a place at least equal 
to that of the teachers to be appointed by the School Boards. They wiU, 
in a year or two, find that they have no longer to do with children 
unable to read, and ignorant of the merest elements of knowledge; bat 
with children who are intelligent enough and shrewd enough to be able 
to institute comparisons betwixt their week-day and their Sabbath-day 
teacher, — if disadvantageously to the latter, all the worse for his religions 
instruction. The Sunday School Union raises the great question most 
seasonably, and in a way which, we would fain hope, may lead to bene- 
ficial results. 

For some years back a Christian lady, a native of Glasgow, has conducted 
a missionary school in Jaffa — the Joppa of Scripture. Her scholars ai» 
Jews and Mohammedans, and of every class. Amidst much opposition 
her devoted exertions have been much blessed. In a private letter latdj 
received she gives the following interesting story of a Mohammedan 
boy: — 

The ca8et>f the Mohammedan boy was v^ touching. His father it 
a soldior, and, it seems, had become aware of his son's Ghristiaa aeBtk- 
ments. He wished him one day to pray to Mohammed, hat the kf 
refused, saying he believed in Jesus Christ, not in Mohammed. Tlift 
hibiar insastedt and at last the hoy got down on his knees, pot his handi 


iier and prayed, "0 my Lord Jesus Christ, shew me whether 
immed can hear my prayer and help me, and whether I ought to 
to him.*' The father got more angry, and at last drew his sword, 
hreatened to kill him, till the hoy was so terrified that he complied; 
ext day he was ill from the effects of the fright, and could not go to 
>1, so the father went himself and explained the reason, telling, at 
a good part of the story, for which the teacher reprimanded him. 
day the hoy made Ms appearance with very downcast countenance, 
when questioned, his story was much the same as his father's, only 
more particulars; hut the hoy's chief distress was on account of 
ig, as he said, denied Christ, and that perhaps He would not hear 
rayers any more. The teacher wondered how he knew so much of 
ammed; hut it seems it was from a little hook which he had found 
e school and read. May not some of those hoys he instrumental in 
ing the eyes of their parents? 


The promise does not fail ; seed-time again 
• Betoms^ and earth with hope delayed revives : 
The genial sunshine and the gentle rain 
Begin their work, and huried beauty lives. 

Again the hills resound with notes of spring, — 
The plough-boy's whistle, and the sower's song. 

The iron share that cuts with merry ring 
The hardened soil, untilled by man so long. 

With patient toil we tread the furrows deep, 
And scatter seed with an imsparing hand. 

Then wait and watch, assured that we shall reap 
When promised harvests wave o'er all the land. 

Thus should we sow, with patient, loving care. 
In better fields, the Gosnel's precious seed ; 

Then watch and wait, with humble, trustful prayer. 
Till God's own time shall bring our promis^ meed. 

Dear Lord, so long we've sowed in hope and tears. 
In mellow soil, and by the wayside some ; 

But little fruit of all our toil appears ; 
'Tis seed-time yet, wlien will the harvest come? 

BTRXJCTioN Wasted. — If teachers could be convinced that every 
n in which a child, however it has increased its knowledge, has 
ased its dislike for knowledge, is a lesson worse than lost — then 
would consider not only how subjects ought to he treated, but 
Is. There are many who do great justice to their ^ subjects, while 
do great injustice to their pupils. The nature of the one is under- 
l, but not the nature of the other. — The Sunday School KeVger, 



The Thirty-eixtb Anniyersary and Soiree of the Glasgow Sabbath School 
Union took place in the City Hall, on the evening of Thursday, 20th 
March. The Hall was filled. Mr. John Robertson of Blairbeth, Presi- 
dent, occupied the chair; and among the gentlemen on the platform wen 
the Rev. Messrs. James Wells, Jas. M'Ewen, Laing, Menzies, Camphell, 
and R. Angus; Messrs. David M'Cowan, R. M' Cowan, A. A. Fergusson, 
James MacGill, Geo. Hunter, Wm. E. Robertson, W. J. Slowan, Joseph 
J. King, George Edward, James Templeton, Wm. Govan, John Gourlay, 
H. Clow, M. WotherspooD, J. Howatt, James Miller, A. K. Murray, 
Walter Dow, Hugh M'Coll, John Henderson, William Thomson, Jas. 
Richmond, John Gray, (Sec, &c. 

Apologies were received from Sheriff Galbraith, Principal Fairbain, 
Professor Lindsay, Rev. Dr. Roxburgh, Dr. W. G. Blackie, Bailie Craig, 
Rev. Andrew Gray ; Messrs. John Bums, (of Castle Wemysa,) William 
WUson, Wm. Keddie, Wm. MiUer, H. K. Wood, John R. Miller, 
Michael Honeyman, and J. N. Cuthbertson. In the course of the even- 
ing, as accounting for the absence of Sheriff Barclay of Perth, who was 
to have delivered an address, the Chairman explained that the learned 
Sheriff, who, more than fifty years ago, was a Sabbath school teacher 
in one of the Wynds of Glasgow, was in London that week on public 
business, giving evidence in the House of Commons on some important 
subject, and had written a letter stating that if possible he would he 
present at the meeting; he had added, however, that he was not his own 
master, and could not slip his collar and run away. (Laughter and 
applause.) After tea — 

The Chairman said— Ladies and Gentlemen, — Allow me to express 
the great pleasure which it affords me to be here to-night, at the Thirty- 
sixth Anniversary of the Glasgow Sabbath School Union. I am sure flu 
who have at heart the interests of the young people of our city must be 
gratified to find that this institution, which has for its principal object the 
laying hold of the young, and training them up to a knowledge of all 
that is true and holy, is each year becoming more efficient in its power 
for good; and it is pleasing to know that the Association is yearly draw- 
ing to it a greater sympathy from those in our community whose help 
and sympathy go so far to strengthen tbe hands and encourage the 
hearts of those who are engaged in such a noble work. (Applause). The 
increase in the population of our city renders such an agency as this a 
necessity in our midst. The children of our poorer citizens are growing 
up amongst many temptations, and are surrounded by much that is cal- 
culated to influence them for evil ; and the question arises — Is provision 
being made in a like proportion to counteract this influence? As an 
Association we seek to do what we can ; but whilst we congratulate our 
selves in regard to the measure of success with which our labours have 
been blessed in the past, we feel how inadequate we are of oorselveB 
to stem that torrent of vice and irreligion which seems to flood our 
streets. We trust, however, that by the blessing of God and the hearty 
co-operation of kindred Societies, we may be enabled to do still more 
than haa yet been done to disseminate those blessed truths which oannot 


mrlj implanted in the youthful heart, and which are alone calcu- 
• restrain those evil passions which riper years so frequently de- 
Applause.) We are already in the midst of a great revolution in the 
on of our country. What the effect may he of the changes which 
oon to he made, it is not easy to foretell. I trust they may be for 
;er. But one thing is becoming more and more manifest, the need 
for the churches to bestir themselves on behalf of the young, 
ise.) There never was a time when the Sabbath school teacher 
b good reason to feel his work to be all-important as he has 

Whatever arrangements may be made by the School Boards^ 
the day is far distant when the Bible, at least, shall be shut 
>ur schools ; still the very mention of such a thing may well stir 
ibled diligence those who seek to teach our children not the letter 
Jible only, but its spirit also. (Applause ) At our annual con- 
which was this year held at Perth,, and which was, I believe, one 
Qost pleasing and profitable meetings of the kind we have yet 
9vas a matter of the greatest encouragement to your Directors to 
t the importance of, training the children of our country was begin- 
in gage the most earnest attention of the various churches through- 
land. Suggestions as to the best way of getting at this import- 
ss of our community were thrown out by many whose experience 
work entitles these suggestions to receive every consideration at 
ids. The speeches delivered on that occasion nave already been 
ed in a most interesting little volume, which many of you, I dare- 
76 already seen, and which, I trust, all of you will read who are 
1 in the grand work of Sabbath school teaching. The hints 
out there are such as I am sure, if wisely taken advantage of, and 
; to bear on the different departments of our S^abbath school work, 

far to make that work more engaging and more successful. (Ap- 

In the presence of so many others who are to address you, I 
b occupy your timeby saying anything about the work of the year 
which I have had the honour to be your President. To be asso- 
nth you in such work I have felt to be an honour and privilege, 
ch I tender you my hearty thanks. I will not occupy your time 
but proceed with the programme, and call upon the secretary to 
B Annual Eeport. (Applause.) 
Wm. Thomson, one of the secretaries, then read the Annual 

and Mr John Henderson, treasurer, submitted his Financial 



the duty of the Board of Directors at this time to submit for your 
I the Thirty-sixth Annual Eeport of the Glasgow Sabbath School 

rding the business which has occupied the attention of the 
rs, and also narrating the varied information of Sabbath school 
I this city and neighbourhood which they have received, it is 
I to announce that the report for the past year is of a cheering 

BusiHBss OF THE BoARD OF DiBBCTOBa.-— Meeting monthly, as 


the Directors do, and hayijig present a fair representation of the yarions 
interests which exist in the Union, a prominent feature of the business is 
the District Union Reports. Interesting in itself it is also seryiceable in 
communicating to all the Unions the doings of each. The r^olarity and 
despatch with which these have been rendered during the past year speak 
highly of much active work in the eight District Unions, and shew tiiat they 
are fully alive to the objects for which they were instituted. Two 
questions arising out of these Eeports have been made subjects of conr 
sideration in the respective Committees of these Unions, — ^viz., "The 
Seemingly Stationary Character of the Sabbath School Cause in the City," 
and " Sabbath School Entertainments.'' As to the first of these, it would 
be rash to lay blame for the cause of it at any particular door. ''Deficiency 
of teachers," "the apparent decline of the local or district system," and 
^' insufficient and unsuitable accommodation," have been given as causes 
likely to account for the absence of an increase in our numbers propo^ 
tionate to the growth of the city. The subject is one worthy of further 
consideration. And second, as to 'Sabbath School Entertainments. — Sndi 
meetings, pleasant in themselves, seem in their very pleasantness to have 
outgrown their original intention, and to have become such an attraction 
to a large class of youth, that the school has been made subservient, in 
their eyes, to the entertainment Hence it is found, that that regularity of 
attendance under a stated teacher, which is most necessary to produce 
permanent and beneficial results, is awanting, and in its stead there is 
ind^erence to authority, and carelessness in the exercises of the school 
We commend the subject to all Societies as one requiring their serions 
attention, and would strongly urge that the utmost care be taken in 
granting the privilege of attendajice at social gatherings. From the 
&rge amount of interesting matter submitted, it will not be considerod 
invidious to mention the receipt, by the North-Eastem Union, of a l^acy 
of £300 firom the trustees of the late Alexander Mitchell, Esq., for the 
establishment and maintenance of Young Men's Institutes; and the con- 
isideration by the Southern Union of the question of the " Observance of 
the Lord's Supper by Sabbath School Societies." 

Pvhlications, — With reference to the Publications of the Union, the 
Directors beg to state, that the Magazine, which is published monthly, 
•continues under the editorship of Mr. William Keddie, whose anxiety to 
make it helpful to teachers, the Directors would thus publicly recogms& 
A principal feature of its pages consists in the "Notes on the Union's 
Xesson Scheme." These have hitherto been under the charge of Mr. John 
Neilson Cuthbertson, but are now superintended by Mr. Thomas 
Morrison, of the Free Church Normal Seminary, in whose hands the 
Directors feel confident the Notes will lose none of their value. To Mr. 
Cuthbertson, who, after a service in this department of more than eight 
years, has resigned on account of the state of his health and the nature and 
extent of his other duties, the cordial thanks of the Directors were voted. 
Another feature worthy of notice in this publication is the "Teacher's 
Quiver;" and to Mr. James R. Paton the thanks of the Directors are due 
for his contributions under this head, entailing, as their production must 
do, a great amount of research. 

The /Scheme 0/ Scripture Lessons for 1873, which is a continuation of 


ast year's caurse, was prepared with much care. Its acceptance to Societies 
s testified by the fiact that 90,000 copies have been sold 

The Large Type Texts, composed of a short passage from each Lesson, 
lave been pablished quarterly as usual, with encouraging success. To 
Pieties where the Infant Class is taught in the General School, the 
Directors commend this publication as one fitted to overcome the difficulty 
)f mving a imiform lesson to young and old. 

The New Yearns Address to Scholars, for 1873, published under the 
raspices of the Union, was entitled Rest at Last; or, God Sought in many 
Ways and Found in One; and was written at the request of the Directors 
jy the Rev. Henry Batchelor, who at this and other times has laid the 
[Jnion under obligation for his kindness. The circulation of the little 
[>ook, though not so great as could have been wished, was considerable, 
the number of copies sold amounting to 13,000. 

Before passing firom the subject of Publications, it is with pleasure the 
Directors report a scheme for the sale of Sabbath School Libraries which 
has occupiea their attention. Through the kindness of a number of 
friends, whose interest in the movements of the Union cannot be too 
highly praised, and by the liberal manner in which their proposals were 
met by the London Sunday School Union, the Directors were enabled to 
offer for sale to Societies library books at half the published price; grants 
at that rate, however, being restricted to £6 or £2 10s. cash. 31 Societies 
applied for libraries to the value of £144, for which the sum of £74 15s. 
Was paid. The books, it is satisfactory to report, are now in the hands of 
the applicants ; and with the London Union the Directors hope that the 
books may bring many very pleasant and profitable hours to their readers, 
two or three applications for Teachers' Libraries were reluctantly refused. 
h would be a source of sincere pleasure to the Directors were such a scheme 
i permanent institution in the union ; the experience gathered from the 
Present offer leads to the desire for one, the benefits of which might be 
ivailable at all times both to teachers and scholars. 

The Teachers^ Modd Lesson Class was continued, during November and 
December, on the South-side, under the superintendence of Mr. Thos. 
Sf orrison ; during January and February, in the West-end, under Mr. 
Etichard Chalmers, who kindly continues it during March; and in the 
Bast-end, during March and April, Mr. C. D. Wason conducts the class. 
[>wing to other engagements Mr. Morrison was unable to take the entire 
charge for the six months, as formerly; but the willing and ready response 
>f the other gentlemen named removed any difficulty in the way; and to 
Messrs. Morrison, Chalmers, and Wason, the Directors desire to record 
their best thanks. 

Besponding to the request of the London Sunday School Union, the 
invitation to Universal Frayer for Sabbath schools on Lord's Day, 
20th, and Monday, 21st October, was communicated to all the Societies, 
man^ of whom acted more or less fully upon the suggestions contained in 
the invitation. The Directors joined in the specialmovement in suppli- 
cating the Divine blessing on the work of the Sabbath school. 

The Fifth Scottish Sabbath School Convention was held at Perth on 
the 5th and 6th September, when this Union was represented by several 
of the Diiectora, who took part more or less publicly in the proceedings^ 


Specially to be noticed here are Mr. Morrison's paper on " Hints on the 
Art of Teaching," with illustrations by a class ; Mr. Keddie's paper on 
"The District Sabbath School;" and Mr. Bell's address at the Public 
Meeting on "Separate Services for the Young;" all these gentlemen 
being delegates from the Union. Mr. Aird, of the Southern District 
Union, read a paper on the subject already referred to, " The Observance 
of the Lord's Supper by Sabbath School Associations." A full report of 
the Convention has been published, and may be purchased at a cheap rate. 

Having in view the similarity of aim of the work carried on by the 
Glasgow Foundry Boys* Religious Society, the Young Men's Sociefy for 
Religious Improvement, the Young Men's Christian Association, and 
your Union; and believing that a closer connection with each other would 
be productive of important results to the religious instruction of the 
youth of the city,, your Directors, some time ago, appointed a committee to 
consider the relations of the respective Societies to each other, with a view 
to their more harmorvious co-operation. The invitation by the Committee 
of your Directors to these Associations to meet in conference was 
cordially responded to, and has been followed by several meetings, whose 
findings have all been in favour of the end sought to be attained. Whibt 
due consideration must be given to every further step, it has been thoudit 
that a nearer approach to each other might, with advantage, be mAdeoy 
the Foundry Boys Religious Society and your Union, pending the 
negotiations for co-operation between the Young Mens Chnstian 
Association and the Young Men's Society for Religious Improvement 

Statistical Returns.— Turning now to the information which has 
been gathered from the returns of Societies, it is but &ir to compliment the 
Secretaries both of the District Unions and of Societies, on the result of 
their statistical labours. Whilst saying so, it is also right to state that 
it would be more encouraging were greater promptitude displayed in 
returning Schedules. The Directors are quite aware of the oif&caltieB 
which surround the work of obtaining the requisite information, and they 
make every allowance for it; they are also open to receive suggestions 
whereby the work may be made easier of accomplishment. 

The number of District Unions is eight, — ^viz., South-Eastem, North- 
Eastern, Middle, Western, North-Westem, Southern, Partick and 
Hillhead, Rutherglen and Cambuslang; to which fall to be added several 
returns received from Pollokshaws and Thomliebank District. 

The number of Societies is 203 — increase 11. 

The number of Schools is 147 separate and 395 general, total, 542— 
shewing 46 fewer separate and 21 more general schools. 

The number of Teachers on the roll is 3426 male and 3736 female: 
total, 7162— increase, 400. 

The average attendance of the teachers is 2968 male, 3271 female: 
total, 6239, or 87 per cent. This, when compared with last year's figures, 
shews an increase of 2^ per cent.; but it falls to be explained that the 
question was asked last year for the first time, when only a limited number 
of Societies furnished the information. 

The number of scholars on the roll is 32,901 male and 39,217 female: 
total 72,118 — increase 3579. The average attendance of the scholars is 
^,648 male and 29,738 female: total 54,386— increase 2437. It is 


worthy of notice that the average attendance of the scholars is in the same 
proportion to the number on the roll in both years, — ^viz., 75 per cent. 

These increases, even after allowing for the acquisition of the Societies 
from Pollokshaws and Thomliebank district, are so far satisfactory, and 
to some extent may be attributed to the attention which has been 
bestowed upon the question lately discussed regarding the stationary 
<5haracter of the Sabbath school cause in the city. 

Of the 72,118 scholars on the roll — 

11,365 are above 15 years of age; 

27^648 attend church; 

11,800 attend other religious services on the Sabbath-day. 

Two items of peculiar concern to all interested in Sabbath schools are 
these — 

347 scholars have become members of the Church, or about 3 per cent, 
of those above 15 years of age. 

404 have become teachers, or nearly 4 per cent, of the advanced 

These numbers are small when contrasted with the large number of 
young men and young women attending Sabbath school and Bible classes ; 
hat when it is taken into account that many leave the school to join the 
Minister's Bible class, and from thence join the Church and become 
teachers, and are not, therefore, in the majority of cases, it is believed, 
credited to the Sabbath school, the numbers by no means shew the 
entire harvest of the operations. 

The sum collected for Missions amounts to ^2057 5s. l|d., an increase 
of ;£200 9s. Id. over last year. 

100 Societies have special classes for young men; 95 for young women. 

89 hold week-night meetings of the scholars for various purposes, such 
1U( the practice of music, "Band of Hope, missionary and educational 
purposes, &c. 

66 Societies have Sabbath-day services, attending which, on an average, 
are 8173 young persons. Meetings connected with 23 of these Societies 
are reported to the Foundry Boys Religious Society. 

130 Societies meet regularly for business. 
58 „ have weekly preparatory meetings. 

133 „ meet regularly for prayer. 
31 „ canvass their districts regularly for scholars. 
86 „ report having specifted districts. 

When it is mentioned that not a few of the Returns bear testimony to 
scholars coming under "serious impressions," to "conversion," and to 
" happy deaths," it only renaains to be stated that such is a view of Sab- 
batJh sdiool work in Glasgow so far as your Directors have been enabled 
to bring together the various facts laid before you. 

The marked improvement in numbers is very encouraging, and shews 
that ike Sabbath school is beginning, in some measure, to meet the wants 
of the changed and changing aspect of the city. 

The great increase of the population, especially in the out-lying 
districts, renders it necessary for the Sabbath school to follow in the wake 
of the people; and it is satisfactory to have large returns from Societies 
jiew to the Union, and whose members it is a pleasant duty to welcome 


at this time. It is also cheering to hear of others, not yet reporting to us, 
who are doing both great and good work in such localities. 

The Directors would respectfully draw the attention of newly formed 
consfregations to the requirements of their respective neighbourhoods, so 
far as the Sabbath school is concerned, with a view to the establishment 
of schools where necessary. Advice or assistance, if needed, will not be 
wanting on the part of the District, or of the Greneral Union. 

In conclusion, it is the hope of the Directors that a more earnest spirit 
of prayer, devotedness, and zeal, may characterize Teachers, Societies, and 
Unions in bringing Christian influence and Bible truth to bear upon the 
hearts and minds of the youth of the city in the session before us, as it is 
only by the aid of such spiritual and divine weapons that the enemies of the 
kingdom can be subdued, and the blessed prediction realized, that tiie 
''kmgdoms of this world shall become the kingdoms of our Lord and 
Saviour Jesus Chrisf 

The Rev. James Wells, in moving the adoption of the reports, and 
the election of office-bearers, remarked, that theBeport read by the secre- 
tary seemed to be exceedingly lucid, succinct, and altogether admirable; 
while the statement of Mr. Henderson was business-like and satisfactor?, 
shewing the funds to be in a very healthy state. Beferring to Uie leaa- 
ing matters brought before them in the report read by Mr. Thomson, Mr 
Wells observed that the report spoke of the deficiency of teachers. There 
was an increase compared with last year, but still the number was not 
adequate to the emergency, nor to the desire of the Directors. It seemed 
to him strange that in a city like Glasgow there should be any diffieolty 
in getting any number of Sabbath school teachers. Here there was a large 
number of the very pick and flower of Scotland's youth — a great amount 
of that material out of which the very best teachers were formed; many of 
these young men and women were very well educated, and they were in 
the prime and vigour of manhood and womanhood, when the heart was 
fresh, and had got some enthusiasm about it. On the other hand, there 
was a field for Christian efibrt among the youth of the city of Glasffow 
which, for attractiveness and hopefulness, he believed was not excelled 
ly field of Christian enterprise throughout the whole world. (Ap- 

Ee.) He thought the very sight of the streets of Glasgow should stir 
tian men and women very deeply about this matter ; and when th^ 
brought together Christian faith and Christian love on the one hand, and 
the multitude of uncared-for children on the other, they ought to have a 
▼ery great amount of earnest and persevering Christian effort The 
Christian enterprise of a great city should be distinguished for its great- 
ness. Again, as respects the number of scholars mentioned in the report, 
it was very large — 72,118, and they had had an increase during the year 
of 3579. This, however, was not large in a city like Glasgow, and 
some of the schools were falling ofl*. The home mission experienoe he 
had had, had been contradictory in some points, but there was one point 
on which it had been uniform, and that was, that if they did not get any 
amount of children the blame was all their own. (Applause.) Nothing 
had astonished him so much as the facility with which any number or 
ehildren they could accommodate might be gathered together in Glasgov. 


Among the poorer children, they would get any number of them if they 
brought the mighty magnet of Christian kindness to bear upon them. 
The lower down they went they got the greater number; and hearty 
human sympathy and hearty Christian kindness attracted them as un- 
failingly as the law of gravitation. Among subsequent general remarks, 
Mr. Wells noticed the religious susceptibility and impressibility of the 
young, expressing his belief, that if more advantage were taken of that, 
and if ministers, teachers, and parents were more in the habit of laying 
the claims of Christ simply, earnestly, wisely, and prayerfully before the 
Toung — who could perfectly well understand what was meant — ^the most 
blessed results would follow. In regard to the proposal to have Bands of 
Hope, he mentioned that in all the Sabbath schools with which he had 
bad to do there had been Bands of Hope, and they had had the happiest 
results. Sabbath school teachers had the most favourable opportunities 
of furthering the temperance cause among the young, and all earnest 
teetotallers should lay this matter to heart. The more he went among 
the homes of the people, the more he felt, as a Christian minister, that he 
was doing no small service when he used every particle of the influence 
Ood had given him in filling the minds of the boys and girls within his 
teach with a hearty horror and hatred of strong drink. (Applause.) 

Mr. David M*Cowan seconded the motion of Mr. Wells. He ex- 
pressed with him his satisfaction at the singularly satisfactory and en- 
couraging statement which the reports contained. There were connected 
with the Union 7100 teachers. What a noble army was this, going 
forth from week to week in an enterprise which Mr. Wells had admirably 
described as the highest and best that could engage effort or kindle zeal! 
«nd there were 72,000 who were flocking to their standard to receive — 
what, probably, a large number of them would otherwise never get — in- 
fltmction, counsel, sympathy, and guidance to Him whose name is above 
every name, and whose words make wise the simple. (Applause.) May 
their Societies continue to progress! may they become still more a 
power in our city ! and may every succeeding year be full of increased 
aesidtiity and greater success! For, perhaps, never in the history of our 
eity was there a louder call to them than at the present time to awake 
and put on their strength, and to go forth with renewed energy to the 
relief of the neglected, and of those who are ready to perish. What 
meant all this outcry, with which we had become so recently familiar, 
against religious instruction in our week-day public schools? (Applause.) 
Why all this hostility, latent or proclaimed, against the Book which we 
process to prize above all others, which God had so magnified, and with- 
out the knowledge of which all other knowledge was ^^rthless and vain ? 
It made one's heart sad when he thought of the enormous number of 
efaildren who, we were told, needed education, and for whom, meanwhile, 
86 few cared, and that over the best way of rescuing them there should 
be so much discord and strife. But if it should really come to this, that 
heneeforth the Bible should be no more found in our daily schools, or, 
if found there, should occupy no higher platform than books such as 
Macaulay's History of England, or Scott's Tales of a Grandfather, — 
if it should reidly come to this, that no lesson from its sacred pages should 
be heneeforth tolerated, unless, indeed, what had been poUtely called 



** reasooable explnuitioii,''— if, indeed, thej were no mora to have a 
lesson giTen such as used to be giTen by men like the Imts Mr Monae— 
(applause) — or bj snch liying teachers as Mr. Bell or Mr. MoniBoa-Hf, 
indeed, it should reallj come to this, did it not become their SoeietieB to 
be more diligent and determined than erer, to nse all legitimate meansmd 
appliances by which to render more ample and more influential Ae 

rstem which they at present upheld, and which had done so much for 

te welfare of the city in which we dwell? (Loud applansei) 

The motion was nnanimoosly agreed ta 

The Bey. Mr. Meszles said a few words, expressing himself exceed- 
ingly gratified to look upon the meetLng, and find such a crowded 
aadience, to hear the most encouraging report which had been ^read, tnd 
to liflten to the addresses which had been deliYcred, especially that of 
Mr. WeUs. 

The Rot. James M*£wen afterwards deliTered an address. He 
noticed the widespread desire that existed to raise the Sabbath school to 
a higher leTcl, and make religious instruction in it more efifoetifeL 
Various suggestions had been made with these objects. It was propoaed 
that the usual time for the Sabbath school meeting in the cm should 
be changed from the evening to the afternoon of the Lord's day, the 
ordinary afternoon church sendee being transfisrred to the evening. The 
suggestion was a good one, and he believed, speaking from a ten yesn' 
experience of that arrangement, which had given great satisfaction, that 
it would tend to the prosperity of the Sabbath school, and in no desne 
interfere with the prosperity of the Church. It seemed to be the beet 
general division of time, that would tend most to quicken the life of the 
Church, and further the progress of Christ's kingdom amongst us— that 
there should be the forenoon for religious service in the church, the ate 
noon for the Sabbath school, and the evening for the exercises of fiunih 
religion at home, and special missionuy e£fort without, on a larger aid 
more extensive scale, for the conversion and spiritual elevation of the 
masses around us. (Applause.) One advantage of the change would he, 
that it would secure a larger attendance of the children at the church 
during the winter months. Something might also be done for the better 
training of teachers, that they might become more thoroughly equipped 
for their important work. We had already not a few in our churches well 
trained and furnished for ihiswork,if we could only secure their servioee; 
and endeavours should be used to enlist more fully the co-operation of 
those whom God Himself had trained in the school of years and ex- 
perience. Sabbath school teaching was left too much to young mem- 
bers of the churches; and while youth brought with it tiie advantages of 
zeal and enthusiasm, it brought also crudeness of thought and inexpeii- 
ence, and consequent inability to grapple with and apply Divine truth to 
the mind. These disadvanti^s^es often counterbalan^ the advantagei, 
and the teaching was, consequently, very often weak and ineffioieot 
There were older Christian matrons and mothers to whom God had givet 
leisure, who might give l^eir presence and the benefit of their experimoe 
to aid in school work, even such as Grandmother Lois and Mother 
Eunice. In almost every congregation there were a few such sufficiently 
trained and qualified, whose co-operation, if secured .would tend greatly 


to promote the efficiency of Sabbath school teaching, and do much to 
augment its influence and power. ^Applause.) But what was needed 
most of all for true success in the Saobath school, was to have teachers, 
whoever they might be, flUed and inspired with the true Christian spirit, 
the Spirit of Jesus. It was essential that those who gave themselves to 
the work of furthering the spiritual welfare of their fellowmen should 
have some spiritual life themsialves. Beligion must be to them a reality;, 
and not only so, but if thej were to be in the highest sense successful — 
if they were to win souls ior Christ's kingdom and salvation, th^ most 
not only be Christians, but Christians who drank deep into the Spirit of 
tbe Great Master. One indispensable element was a sense of the worth 
and dignity of man, of each child, of each individual himian soul, and 
of the danger to which each separate soul was exposed outside the king- 
dom. No one who wanted this could have the Spirit of Christ ; but 
working in this Spirit, inspired by this Spirit, they would labour for the 
salvation of souls. Nothing less than this could satisfy Christ; and 
nothing less should satisfy them in their work for Him in the Sabbath 

Mr. W. J. Slowan, who, in the absence of Sheriff Barclay, was called 
upon to speak, said we were under some apprehension that uie Bible was 
to be excluded from Scotland. The Bible had got into the schools of 
Spain, and it would be a strange thing if we were to give up the Bible 
in our schools here, and see it taken up in the most priest-ridden country 
m Europe. Mr. Slowan gave some very interesting particulars of a visit 
be had naid to Spain. In Madrid 2000 children were being taught out 
of the Bible; and they could be seen walking along the streets with their 
Bibles in their hands as freely as children at home. In Barcelona, 4000 
had passed through the school, and got a little knowledge of the Bible. 
He mentioned a beautiful incident of a woman who, in her last hours, 
instead of asking for the priest, had sent for the school children, 
who stood round her dying bed, and though they could not attempt to 
speak to her, sang to her Sie well-known hymn — 

" Happy day, happy day. 
When Jesus washed my sins away." 

It was in another tongue, but about the same Saviour and the same 
pardon. At Saragossa, he visited a school held on the week day as well 
as the Sabbath, and taught by a good tailor and his wife in a humble 
way. The walls of the little workshop were studded with large type texts, 
the words of which, on close inspection, he found were composed of 
letters stuck on separately, the tailor having cut them with his shears out 
of the Uieatre bills ! 

The Bev. John Campbell, B.D., of Newhall Established Church, noticed 
some wants in connection with Sabbath school work. There was the 
want of really good teachers who were disposed to take upon them- 
selves the charge of the youngest and most difficult classes. It 
was generally found that a teacher who had any pretensions to power 
chose a class somewhat advanced, and would think his talents and toil 
were being thrown away upon a young class in a school. Now, he be* 
lieved our Sabbath schools would never be thoroughly successful till we 


reversed this principle. The Jesuits taught us ft lesson in this respect 
By the excellence of the Jesuits* schools a great part of the work ot the 
Beformation was undone; and the ruling principle in their schools, be 
was told, was that the hest teachers were set over the young classes, and 
as men grew in ahility to teach they were advanced hy being sent to the 
lowest forms. Another want in our Sabbath schools was the want of 
men who would take upon them disagreeable duty that others neglected, 
— ^the duty of attending to little things that required to be done, which 
every one else was overlooking. Wherein consisted the peculiar honour 
of the woman who anointed Christ's feet with ointment, and wiped them 
with the hairs of her head ? Did it not lie in the fact that she was domg 
something that everybody else was neglecting ? Again, he believed we 
had never realized in our Sabbath school work the value of hymn music 
and of properly training the children to sing these hymns. He would 
like to see Sabbath School Associations taking up this subject beaitilj, 
and seeing whether nothing could be done to raise the standard of our 
musical attainments in connection with Sabbath school woiic. 

Portions of psalms were sung at intervals, and the proceedings wen 
closed with the benediction. 


Abstract of Report of Young Men's Society for Religious Im p r o ve maA tt 
in type, and uriU appear in next number. 

Tks matter for each Number of the Magazine reqmrm to he in ike hmdt 
ofikeprinten not later than the middle of the month before pmblieaikin* 
The insertion of oommumeations sent later cannot be guaroMtsei. 

We eammot undertalse to return r^ected eommmneations. 

Opposition to the Truth. — As Whitefield was one day preaching in 
Plymouth, a shipbuilder, named Henry Tanner, who was working it a 
distance, heard his voice, and resolved, with some of his companions, to 
go and drive him from the place where he stood. For this purpose thtf 
filled their pockets with stones. When, however, he heard Mir. While- 
field earnestly inviting sinners to Christ, he was fiUed with astonishmept 
his resolution failed him; and he went home with his mind deeph Im- 
pressed. On the following evening he again attended, and heard Mr; 
Whitefield on the sin of those who crucified the Redeemer. After he had 
forcibly illustrated their guilt, he appeared to look earnestly at Mr. tut 
ner, as he exclaimed with great energy, "Thou art the man!" These 
words powerfully impressed him, and in the agony of his soul, he cried, 
** God be merciful to me, a sinner !" The preacher then proceeded to pro- 
claim the free and abundant grace of the Lord Jesus. A gleam of hope 
entered the heart of the penitent; and he surrendered himsM^ to Christ 
Mr. Tanner afterwards became a minister of the Gt>spel, and laboored 
with great success for many years at Exeter. — Biblical Museum, 



" Don*t shiver for last year's snow," a saying of Archbishop Whately's, 
is peculiarly applicable to those who make themselves miserable over 
troubles that are past. ' 


South-Eastern Sabbath School 
Union. — ^This Union met on Thurs- 
day, 10th April — ^present nineteen 
Directors, Mr. James Miller, Presi- 
dent» in the chair. Committees for 
the ensuing year were elected, viz. : — 
L Lectures and Sermons ; II. Schools; 
IIL Teachers' and Public Meetings; 
rV. School Visitors; V. Young Men's 
Institutes; and Messrs. James Law- 
rie, William Galloway, Al. Allan, H. 
Ballachy, D. Whitelaw, James Miller, 
John A. Thomson, with the Secre- 
taries, Messrs. Smith and Howatt, 
were appointed as representatives to 
the General Union for 1873-74. 

Middle District Sabbath School 
Union. — The bi-monthly meeting 
of this Union was held on the 8th 
April, and was attended by 24 
representatives. Several important 
suggestions for the improvement of 
the Lesson sheet and the Notes for 
T&ichers were considered, and it was 
agreed to recommend them to the 
^neral Union for further consider- 
ation. It was agreed to hold the 
Half-yearly Prayer Meeting on Sab- 
bath, 11th May, at 7.20 p.m. A 
oonmiittee was appointed to consider 
the advisability of having a Prepara- 
tory Meeting for the Middle District, 
and to report to next meeting. 
Messrs. James R. Paton, John Sted, 
James Clark, Peter M'Omish, James 
N. M*Raith, T. H. Watson, with the 
Secretaries, A. G. Laird and Willimn 
M. Oatts, were appointed representa- 
tives to the General Union for the 
end ing year. 

North- Western District Union. 
— ^This Union met on Tuesday, 8th 
April— Mr. R. B. Smith, Vice-Presi- 
dent, occupied the chair. The usual 
Sub-Conunittees were appointed, and 
Messrs. John Gray, E. B. Smith, 
George Stewart, James Stevenson, 

with the Secretaries, Messrs. Ewing 
and Kilpatrick, were elected to repre- 
sent the Union at the Board of 
Directors of the General Union. After 
an interesting discussion on the 
subject, the following resolution was 
moved, and unanimously adopted : — 
viz., **That we advise the General 
Union of Glasgow that we have held 
a discussion on the subject of a change 
in the existing hours for Sabbath 
schools to earlier and more convenient, 
and recommend the matter to the free 
discussion of the Union; that, in the 
event of any Presbytery or Presby- 
teries moving in the matter, the 
Sabbath School Union of Glasgow be 
asked to memorialize, and, if neces- 
sary, to obtain the opinion of the other 
District Unions upon the subject." 

North-Eastern District Union. 
— This Union met on Monday, 14th 
April — ^present Mr. James Howatt, 
President, and 18 Directors. The 
Committees on "Visitation," "Public 
Meetings," and "Finance," were ap- 
pointed; and Messrs. James Howatt, 
(Jeorge Simpson, Greorge Walker, J. 
Black, 0. S. Alston, and R. Leiper, 
with the Secretary, Mr. J. Andrew^ 
were elected representatives to the 
General Union for 1873-74. It was 
agreed to transmit several su^estions 
in reference to the Teachers* Traininc 
Class to the Grcneral Union, and 
also to aid Mr. Drummond in his 
endeavours to organize Bands of Hope 
in connection with Sabbath schools. 

Cajipsib Parish Sabbath Mor- 
ning School. — The Third Annual 
Soiree dven to the children attending 
this s^ool was held in the Town 
Hall, Lennoxtown, on the evening of 
Friday, the 21st March, Rev. Dr. 
Monro presiding. There was a larffe 
attendance of scholars and friends 
— over 400 being present. Addresses 


were delivered in the course of the 
evening by Dr. Monro, Rev. Mr. 
Wateon, (his assistant,) and Mr. 
Eadie. Songs and recitations were 

The church choir, under the leader- 
ship of Mr. Lindsay, gave some pieces 
in fine harmony, and Mr. Partington's 
quadrille band also contributed much 

given by several of the teachers and to the evening's enjoyment The 
mends, and the children, at intervals, , usual votes of thanks brought the 
sang a few of their favourite hymns, 'meeting to a close. 


Altars of Baal Destroyed. — Judges vi. 25-40. 

The Altar throiondown (25-82.)— It is always well to strike when the iron ii 
hot Gideon had been called, and no time mast be lost So he was set to work that 
same night, (v. 25.) €rod*s command is ever the same, " Go work to-day in my tmt- 
yard," (Matt. xxi. 28.) And again, "To-day, if ye will hear His voice," (Heb. liL 15.) 
IJotice, also, where he was to begin— at home : he was to throw down the altar rf 
Baal that his father had built. All reformation most begin with ourselves; we mask 
first make our own homes pure, and then we may expect to have some influenoe oi 
others. Charity and all good things begin at home. But Gideon was not oolj 
to throw down, he was also to buil£ He was to throw down Baal's altar, b^t he 
was to build one to Grod. It is not enough to destroy the idols that we wonhip, 
the love of money, pleasure, or whatever it may be. That will do us little good, 
unless we put God in their place. Read Matt. xii. 43-45, and learn how the evil 
spirit, who had gone out, found means of return. He found the house empty. 
There was his chance. If the house had been/wZZ, he could not have got in asain. 
We must tum/rom sin, but that is not repentance, unless we turn to God. Many 
a man throws down, as it were, the altar of Baal, and stops there. But in such a 
case he is not for one moment safe. He is safe only when he throws down BaaTi 
altar, and sets up one to God in its stead. Gideon did as God commanded hiin, 
but he did it by night The doing of it was right, but he should have done it 
openly. Learn what prevented him from doing it by day. It was the fear of maa, 
(v. 27) What a snare the fear of man is ! Many a boy wont say his prayers through 
rear of being laughed at. Shew how this fear keeps many from doing what tbeT 
ought to do. Compare Gideon's conduct with that of Nicodemus. Shew that both 
dia the right thing, but in the wrong way. Jesus wants us to confess Him hefort 
men^and He takes it ill when we shrink from this. He can give us grace to con* 
fess Him openly, and we ought ever to try it. Gideon did not make much by bis 
cowardice. The men of the city sought his death in the morning, because he had 
thrown down Baal's altar ; and he was saved only by the adroitness of his father. 

Learn from this how blinding a thing sin is. Because of their idolatry thi^ 
were being terribly punished by the Midianites, and yet they will hug their 
idolatoy to their bosoms. How often does a man thus standby that which is i^ot^ 
ing his verv ruin! Notice, also, how Gideon's father saves his son. First, ht 
appeals to the law against idolatry, (v. 31,) which required the idolater to be pat to 
death. ^ And yet this very man, who knew the law, and who knew that he was 
practising that which entailed death, not only had not hitherto interfered with this 
idolatry, out had evidently encouraged it, for the altar of Baal belonged to him, 
(v. 25.) And he knew, moreover, that Baal was no god, (v. 31;) for he says, mock- 
ingly. If he be a god, let him plead for himself, clearly implying that he did not 
believe him to be a god. And yet he might have gone on worshipping him, and 
acknowledging him, if his son's life had not come into the question. God mada 
use of his affection for his son to waken him to a sense of the foolishness of his con* 
duct. How often does God thus reach fathers through their children, and children 
tiuougt their fathers! (John iv. 46-53.) 


The Beginning of the End, (33-40.) — TJtie Midianites have gone their usual round, 
and are on the point of crossing the Jordan to reach their home in the Eastern 
desert. Examine the map of Palestine carefully, and you will understand the 
account here and in next lesson. From Mount Carmel on the Mediterranean, dean 
across the country to the Jordan, ran the plain of Esdraelon. The eastern side of 
this plain, where it begins to slope down towards the Jordan, is called JezreeL To 
the south of it are the mountains of Manasseh, and on the south of Jezreel is that part 
of the mountains of Manasseh called Gilboa. The Midianites, loaded with plunder 
of every description, have traversed Esdraelon, and are lying at Jezreel, withm sight 
of the fords of Jordan, (v. 33.) They have had it all their own way for seven 
years, and they anticipate no danger. They are in no hurry to cross. They pitched 
in JezreeL They had collected all their scattered bands, and were leisurely pre- 
paring to cross when it suited them. Gideon was watching them from Gilboa. He 
could see the whole multitude. They were literally encamped at his feet. Just 
then the Divine Spirit came upon him; and he gathers an army, (v. 34-35,) 
principally from his own tribe, Manasseh. But before actually setting out he 
sought and got two signs from God, ^v. 36-40.) Explain wherein the signs con- 
sisted, and shew that, having been divinely called to this work, it was from the 
ireakness of his faith that Giaeon required these signs. He tried God, and in next 
lesson you will see God tried him ; but he was then ready, and rose nobly to the 
trial, and achieved the mightiest victory Israel ever gained. Learn God's patience. 
He bore with Gideon, and gave him the signs, because Gideon was truly desirous of 
serving €k)d. 

Memory J^o^mse— Shorter Catechism 74. — Psalm Ixxviii. 55-56. 
Subject to he Proved— Oodi is a jealous God. 

Text for Non-Beading Classes. 
" Gideon took ten men of his servants, and did as the Lord had 
said unto him: and so it was, because he feared his father's house- 
Lold, and the men of the city, that he could not do it by day, that 
he did it by night." — Judges vi. 27. 

Gideon's Abmy and Victort.— Judges vii. 
The Army Thin/ned, (v. 1-8.)— Notice, as was pointed out in last lesson, the situa- 
tions. Gideon and his army are on the summit of Mount Gilboa, near the spring of 
Harod, and the enemy are to the north of them, in the valley near the hill of 
Moreh. The actual distence between thp two armies is small; but, from the steep- 
ness of Gilboa, Gideon is safe from all attacks. Not so the Midianites. An active 
enemy could come down upon them like a thunderbolt. Besides, the Midianites 
were cumbered by .their very numbers, (v. 12,) and the immense quantity of spoil 
they were carrying with them. But before coming to close quarters, God chose to 
test Gideon's faith. Gideon, as we saw in last lesson, proved Gk>d, and now God 
proves Gideon. Note, first, the reason of this testing. I must have the glory, says 
God. Israel may vaunt themselves. They may claim the victory as due to their 
own bravery, ^eir salvation was absolutely from God, and He would have them 
know this. And, therefore, the victory must be gained by most unlikely means. 
Not by mieht nor by power, but by His Spirit, will He subdue His enemies. So 
with our suvation. It is not of works, lest any man should boast. All boasting is 
totally opposed to Gk)d. He will allow no boasting. He knows the proud afar oft. 
The hambie, the meek, the poor in spirit, are His favourites. This principle of no 
boasting— no vaunting— runs through all the Bible^. Pride is the greatest enemy 
God has in the world, and He is constantly teaching His Church, as He taught Gideon 


here^ that he who glories must glory in the Lord. CnltiTste this lowlj ^irit— this 
coming dUncn, and then, like Gideon, yon are in the direct way of high honour and 
glory, for it is ever and in all circnmstances trae, that " before honour is hnmility.'^ 
Notice next the means taken to thin the army, and the &ct that only 300 were left. 
I^liat were these against so many? Am I to go against that mighty host with tliis 
handfnl? Gideon might well haje said. But God settled the matter for him, (t. 
7,) and Gideon was content. So, if we have faith in God, we will be afraid of no 
difficulties. Though an host encamp against us, what are they if God be for ns 1 
This is the one thmg to be sure of, to have Grod on our side, and we can then go 
smiling into any danger, and be certain of success. 

Gideon Enamragtd, (9-14. )— We serve no hard master. God had tested Gideon'a 
faith, and it had not given way under the strain, and now He will give him encour- 
agement. See what the encouragement was. Creeping quietly down the slope of 
Gilboa, under the cover of darkness, he reached the outskirts of the enemy's camiL 
Two soldiers were sitting round their camp fire, and the one told the other a Strang! 
dream he had had. His comrade interpreted it as relating to Gideon. It had oosei 
out through the Midianitish camp that Gideon was afoot somewhere in the n^i^ 
bourhood, where they could not tell ; and they had heard wonderful tales of ml 
energy and determination, and the barley cake could refer only to him. I^izi 
from this that God, when He calls us to do difficult work for Him, will giveiM 
needed encouragement, (Acts xviiL 9-11 ; xxviu 21-26.) He sends no man a wl^ 
fare at his own charges. 

The Victory, ^ 15-25.)— After hearing the strange dream, Gideon returned to hii 
little army, and immediately made his arrangements. Note carefully that, thoo^ 
assured of victory, he uses every precaution, as though idl depended on himseK 
God helps those who help themselves. You see this strikingly here. Gideon does 
two things. He arranges his ;$00 men, and he takes care to secure the fords of 
Jordan, <v. 24,) knowing well [that the Midianites would make for that means of 
escape. He <^vides his 300 men into three companies, arms every man withi 
sword, and gives him, besides, a trumpet, and a lamp within a dari^ened pitehOi 
giving them strict orders to make no noise until he should give the signaL He kd 
them down the slopes of Gilboa about midnight, (the middle watch, v. 19,) and 
placed them in a ring round about the immense host. All at once, while titf 
Midianites were sleeping in fancied security, he broke his pitcher, blew titf 
trumpet, and shouted their stem battle-cry. The 300 did the same, and in % 
moment 300 lights flashed all round the Midianites, and 300 trumpets brayed, ^- 
ing the appearance of a mighty host. Darkness prevented them from noticog 
anything. The clever stratagem was completely successfuL The camp of ft» 
Midianites was filled with discordant cries, (v. 21;) they could not distingmA 
between friend and foe, and confusion reigned supreme. It became the usual thiajf; 
in all such surprises. Every man for himself. The very multitude proved thdr 
destruction. They turned their swords against each other, and each fought for doff 
life. Multitudes of those who escaped made for the Jordan, (t. 22;) but on arri?* | 
ing there they found, as we have said, the fords occupied; and of all the miglity 
host only 15,000 got their way across the river, (Judges viiL 10.) The victory «i | 
complete ; and for generations afterwards it was the theme of popular song, jioi 
as Bannockbum is with us, (Psalm Ixxxiii. 9-11; Isaiah z. 26 ;) and Gideon becaise 
justly their Robert Bruce. 

Memory J^asemse— Shorter^Catechism 75. — Psalm IzzviiL 57-60. 
Subject to be Proved— Go^ tests His people. 

Text for Non- Reading Classes. 
" The Lord said unto Gideoc, By the three hundred men that 
lapped will I save you, and deliver the Midianites into thine hand: 
and let aU the other people go every man unto his place." — Judges 
viL 7. 


Jesus Teaches who is our Neighbour.— Luke x. 25-37. 
Mach of our Lord's teaching is found in connection with His replies to captious 
juid ensnaring questions, — ^that recorded in this passage being a notable instance. 
The lawyers were the professed teachers of the law of Gk>d — the moral law as well 
as the laws more specially relating to the Jewish nation. Their teaching at this 
time was very false and corrupt, and they were among those against whom the 
Saviour pronounced His solemn woes. See Luke xi. 52. 

His lawyer's Question (v. 25) was asked, "tempting" Christ,— not with any 
sincere desire to be taught by Him, but in order to find something of which He 
might be accused. "Do you propose (as if he said) any improvement or idteration 
in the law ? What, according to your teaching, shall I do to inherit eternal life?" 
Jesus does not turn away from His questioner. His motive was not good, but 
He seeks to teach him saving truth. His inquiry was not how life was to be 
obtained, but hy what works; and Jesus refers mm to the law, with which he pro* 
fessed acquaintance, (v. 26.) The lawyer's reply (v. 27) is, so far, faultless. No 
other rule of a holy and righteous life could be given than the moral law, of which he 
lepeated the summary. " Thou hast answered right. This do and thou shalt live." 
^at salvation is not of the law, is not from any defect in the law itself. " It is 
Weak through the flesh," (Bom. viii. 3.) " It is a schoolmaster to bring us unto 
Ohrist," (6^. iii. 24,) " who magnified it and made it honourable," and from whom 
^ternu life, as a free ^t, comes. 
The lawyer's conscience told him he had not fully kept the law. But^e was 

" '" ' I was 


The fate of this traveller u*om Jerusalem to Jericho was probably not an uncom- 
t&on one, that rocky and thinly peopled district being mucn infested with robbers. 
Tl^e priest and Uie Levite, passing to serve God at Jerusalem, neglected, on their 
^nty. to keep the second great commandment of the law. They saw nothing of the 
Kieignbonr in the poor half*dead man; he might be a robber, who had met a just 
Seward of his deeds. It may be they feared ceremonial defilement, preferring, as 
'^PBS their wont, outward observances to the " weightier matters of the law." The 
totiest " saw him," (v. 88,) gave a glance towards him, and passed on. The Levite 
^'came and looked on him,^' (v. 81,) likely pitied him; ana he too " passed hy on 
tke other side." It was left to the despised Samaritan to shew the true neigh- 
lx>nrly spirit; and in this Jesus rebukes the proud exclusiveness of the Jew. This 
man does not wait to find who the injured person is, or if he is worthy of help. He 
•aes a fellow-man in extreme need of aid, and he hastens to render it. The '' two- 
pence" which he left with the host at the inn (v. 85) was a sum equal to two days' 
vages for a labourer, (Matt. xx. 9,) and suficient for temporary relief. 

The lawrer is made to judge ^for himself as to the neighbour of the unfortunate 
man, (▼. 8o.) "He that shewed mercy on him," he replies to Christ's question, 
^T. ZJ,) He cannot bring himself to say the Samaritan. The Saviour's command 
to " go and do likewise," is frequently illustrated and enforced throughout the 
New Testament. Pure religion and undefiled before Gk)d and the Father, is to 
visit the fatherless and widow in their affliction, &c. See also 1 John iii. 17, 18. 

Additional Lessons,—!. The breadth and spirituality of the law of God. Our 
fancied keeping of it arises from our little acquaintance with its holiness, and the 
tar-reaching sweep of its requirements. 2. Zeal for the honour of Grod must be 
accompanied with charity towards men. 8. Love to our neighbour must not be 
restricted by any barriers of Church, circle of society, or nation. 4. Without seek- 
ing to draw from the passage more than it was designed to teach, the conduct of 
the good Samaritan may well suggest to our minds the great love of Him who 
"came to seek and to save that which was lost," and whose infinite compassion 
ettends to those who are whoUy '* dead in trespassesand sins." . " God commendeth 
^is love towards ns, in that, while we were yet sinners, Christ died for us," (Rom. 

Memory ^xerose— Shorter Catechism 76, 77.— Psalm cxix. 9-12. 
Subject to he Proved— Having received freely, we should give ft^ftly. 


Text for Non-Reading Classes, 
" A certain man went down from Jerusalem to Jericho, and fell 
among thieves, which stripped him of his raiment, and wounded 
him, and departed, leaving him half dead. . . . But a certam 
Samaritan, as he journeyed, came where he was : and when he 
saw him, he had compassion on him." — Luke x. 30, 33.J^>.j 

Jesus Teaches how to Pray.— Luke xi. 1-13. 

I. Jesus Prayed, (v. 1.)— He prayed for himself, (Matt. xxvi. 39.) He prayed' 
for others — for His disciples, («H)hn xvii. ;) for His murderers, (LuKe xxiii. 34.) 
He was the great High Priest and intercessor on earth, and He remains so stilly 
though passed into the heavens. If Jesus, who was holy, harmless, undefiled, 
separate from sinners, prayed, how great our need to pray; how appropriate the 
command, "Pray without ceasing!" (1 Thes. v. 17.) 

II. Jesus Teaches to Fray, (v. 1.)— His disciples come desiring instruction, and 
quoting the example of John. They come in a right spirit. They make no ques- 
tion of the duty of prayer, but they feel their need of being taught how to pray, 
and they ask the Master. The Hearer of Prayer (Ps. Ixv.) is also the only teacher 
of it. We cannot pray aright without the "spirit of all grace." 

III. Jesus* RvXefor our direction in Prayer — the "Lord's Prayer," (v. 2-4, and 
Matt. vi. 9-13.) We need not always use the exact words,— they are varied by 
Christ himself; but it is a guide to us as to the nature and objects of prayer; and 
so full and comprehensive is it, that it extends far beyond all that we ask or think. 
In the opening words. Our Father which art in heaven, we are directed to the 
fatherly goodness and boundless power of Gk>d, and thus guided as to the spirit in 
which we should approach Him. As we can approach God as a father only 
through the Mediator, it is implied at the very outset that prayer must be made in 
Christ's name. We must also pray "with and for others." 

The six petitions or requests contained in this prayer fall into two divisions; 
and, like the two tables of the moral law, the first refers to the glory of God, and 
the second to our own welfare. God must, in all things, have the chief place. 
HalUywed he thy name : May we "give unto the Lord the glory that is due unto 
His name," (Ps. xcvi. 8.) Let His glorious name be naanifested among all men; 
and let all hearts acknowledge it. Thy kingdom come: May He take up in our 
hearts His power and reign ; subduing everything in us that is opposed to Him. 
The kingdom of God must be "within us," (Luke xvii. 21.) May He, by Hi» 
Spirit, through His Word, exert His power, so that the power of the "god of this 
world" (2 Cor. iv. 4) may be overcome, and that the "kingdoms of this world 
may become the kingdoms of our Lord and of His Christ." Compare Ps. xlv. 3-6; 
ex. 1-3. Thy mU be dons, as in heaven, so in earth : The prayer here is, that 
we may be enabled to give ourselves up to the will of God, making it the role of 
our desires and actions ; and that all rebelliousness of men may belremoved, and 
the whole earth rendered obedient, doing those things only which are well-pletf* 
ing in His sight. Jesus himself is in this, as in all things, our example, — "not tf 
I will, but as thou wilt," (Matt. xxvi. 39.) 

The second part of the Lord's Prayer begins with temporal good, and rises t» 
spiritual blessmgs. Give us day by day our daily bread: We must wait upon 
God for the supply of our temporal as well as spiritual wants. "In everything, 
by prayer and supplication with thanksgiving, let your requests be made ksoim 
unto God," (Phil. iv. 6.) Bread must be given before it is ours. We have it 
only of the free mercy of God, and the richest is not independent of Him fort 
daily supply. And forgive us our sins: We are sinners, we have broken GocT* 
law^ and come short of Mis glory; and we pray here for a free and full fofgivenev 


oar sins ; a discharge of all our obligations through Him Tvho was "made sin for 
, that we might be made the righteousness of God in Him," (2 Cor. v. 21.) For 
3 oho forgive every one that is indebted to us: The forgiveness we ask does not 
ipend on the forgiveness we give to others ; but we are exhorted to a forgiving 
irit, and by it confidence in our own forgiveness is confirmed. "This forgiveness 
a mark of forgiven ones.'* And lead us not into temptation; but deliver us from 
U: We are as much dependent on God for the leading of a holy life as for the 
rgiveness of our sins. Continually liable to be tempted and to fall, we need to 
> kept from temptation, and be delivered from the power of evil— from evil 
ithin us— from evil in the world around us— and from the evil one. Compare 
)hn xvii. 15. 

IV. Further Instruction regarding Prayer, (v. 5-13.)— (1.) It must be earnest, 
jrsevering, and importunate, (v. 6-9.) Jacob wrestled with the angel when he 
id power with God, and prevailed, (Gen. xxxii. 28.) (2.) It must be offered in 
ith, (v. 9-13,) believing that "God is, and that He is a rewarder of them that 
ligently seek Him," (Heb. xi. 6.) (3.) God answers prayer, (v. 9, 10, 13.) It is 
) vain thing to wait upon Him, and "he is worthily miserable who will not be 
ipny for asking," (Trapp, ) We have additional encouragement from the contrasts 
line passage. Midnight, of v. 5, seems contrasted with the "accepted time," 
hich is always now; and the "good gifts" of evil men bring out more clearly the 
ifinite goodness of the Heavenly Father, (v. 13.) '* Let us therefore come boldly 
nto the thrOne of grace, that we may obtain mercy, and find grace to help in time 
f need," (Heb. iv. 16.) 

Memory Exercise — Shorter Catechism 78. — Psalm li. 15-17. 
Subject to be Froved-'Ood answers True Prayer. 

Text for JVon-Eeadtng Glasses, 
"It came to pass, that, as He was praying in a certain place, 
s^hen He ceased, one of His disciples said unto Him, Lord, teach 
IS to pray, as John also taught his disciples." — Luke xi. 1. 


■«BS0N XX. — Points for iUmtration: — Reformation beginning at home 
(42) — ^idolatry must be entirely uprooted — God's altar put in its 
place — ^the helplessness of the idol (43) — the yengeance of the 
idolaters — the Spirit of the Lord dothes Gideon — his faith is con- 

42. What a ChJMs Prayer may do ! — A labouring man, who had given 
\j to drink, had three children under seven years of age. The father 
me home one night drunk ; his wife remonstrated with him, and he 
rack her. The woman cried very much, and continued to cry after she 
id got into hed; but a little creature, two or three years old, got up, 
id said, " Fray, father, do not beat poor mother ! " The father ordered 
ir to get into bed again. The littie girl presently arose, knelt down hj 
e aide of the bed, repeated the Loixl's Prayer, and concluded in this 
nple language, ** Pray, God, bless dear father and mother, and make 
ther a g(K>d fatiier. Amen." This went to the heart of the drunkard ; 
e man coyered his face with the bedclothes; and his first thoughts in 


the morning were thoughts of regret that he should stand in need of such 
a remonstrance from such a young child ; and it produced in him self- 
examination and amendment of life. The family afiierwards hecame 
united to a Methodist congregation in the neighbourhood. 

43. A lielpless god, — The Kev. John Thomas, a missionary in India, 
was one day travelling through the country, when he saw a great number 
of people waiting near an idol temnle. He went up to them, and, as soon 
as the doors were opened, he walked into the temple. Seeing an idol 
raised above the people, he walked boldly up to it, held up his hand, and 
asked for silence. He then put his linger on its eyes, and said, " It has 
eyes, but it cannot see ! It has ears, but it cannot hear ! It has a nose, 
but it cannot smell! It has hands, but it cannot handle! It has a 
mouth, but it cannot speak ! Neither is there any breath in it ! " Instead 
of doing injury to him for afiEronting their god and themselves, the 
natives were all surprised ; and an old Brahmin was so convinced of his 
folly by what Mr. Thomas said, that he also cried out, *^ It has feet, bat 
cannot run away ! " The people raised a shout, and, ashamed of their 
stupidity, left the temple, and went to their homes. 

Lesson XXI. — Points for illustration: — God chooses the weak and the 
few to confound the strong and the many — He makes common 
things, trumpets, pitchers, lamps, mighty in His service — the union 
of the Divine and human (44.) 

44. The Battl&-Cry. — There is a strange power in a battle-cry. Why is 
it that men standing on the brink of destruction, ready to rush into the 
lists of death, instinctively give utterance to a wild shout? Why do 
they often raise a deafening cheer as they are about to dash themselves 
on the guns or bayonets of the foe ? Why is the trumpet blown, and the 
sword waved, and the flag unfurled ? In certain circumstances a single 
word, or a simple motion, may rouse men to a frenzy of heroism. Man 
is not the dull, practical, matter-of-fact creature we are sometimes dis- 
posed to think him. In the most terrible moments of life he is swayed 
by the imagination — ruled by ideas. One electric sentence, such as tnat 
addressed by Nelson to his men, " England' expects that every man will 
this day do his duty!*' or that addressed by Napoleon to his armv in 
Egypt, " Soldiers, from the top of yonder pyramids forty centuries behold 
you ! " may be the making of a victory, it brings before the imagination 
in a moment such a picture of country, of home, of duty, of fame, as suf- 
fices to awaken some of the grander elements of the mind. ... A 
battle-cry is fitted to inspire confidence in friends, and fear in foes. It 
is not strange, therefore, that the followers of Gideon, so few in number, 
should seek, as they were about to meet the countless hosts of Midian 
and Amalek, tcf fortify their hearts with a stirring watchword. They 
' cried, " The sword of the Lord and of Gideon!" . . . Why add, " and 
of Gideon?" It is not without just reason that this addition is made. 
Just as great and abstract ideas have not their full influence over the 
mind until they are associated with some illustration, —embodied in 
some concrete form, so the thought of God, iu the height and infinitude 
of His being, has not that practical influence on the mind, as a mere 


abstraction, which it has when associated with some human agency — 
when brought down to the earth, and brought near to us in the form of 
X man. Hence, indeed, the incarnation of God in man — the man Christ 
Jesus. We have suggested to us by this battle-cry, The union of the 
Divine and the Human in the work of the world; or the co-existence 
%nd co-operation of the Infinite and the Finite. I. Tliefact of the union. 
— 1. The union of the Divine and the human in the operations of nature. 
2. In the administration of secular affairs. 3. More directly is it seen 
in the individual Christian life that the power of God is working with the 
power of man. 4. In the work of spreading the Gospel. II. The invisi- 
ble relation of the two powers. III. The wisdom and advantage of this 
arrangement, — 1. It reveals to us the dignity and solemnity of life. 
2. While this co-operation is fitted to lift us up, it is also fitted to cast 
\i8 down. 3. The combination of entire dependence upon God with the 
greatest individual activity. 4. Since God is a worker, the success of the 
work is certain ; but since we also are workers, we should be filled with 
fear, lest we be found unfaithful, and fall short at last. — Sermon by Rev, 
F. Ferguson t Dalkeith. 

Lbssom XXII. — Points for illustration: — The sum of all the laws — 
obedience and life — the desire to justify ourselves — the sufferer — 
the unneighbourly, passing by (46) — the neighbourly, having com- 
passion (46). 

45. The Passers-by. — "And by chance there came down a certain priest 

that way,'' &o. By chance is an unfortunate translation here. It was 

not by chance that the priest came down by that road at that time, 

but by a specific arrangement, and in exact fulfilment of a plan ; not 

the plan of tbe priest, not the plan of the wounded traveller, but the 

plan of God. . . . It is thus that all meetings take place between 

man and man. '' The poor ye have always with you," said Jesus to His 

diaoiplea. It is not only that once for all the poor and the rich are placed 

in the same world ; but day by day, as life's current flows, by Divine iin- 

eniDg purpose, those who need are placed in the way of those who have 

]4enty, and the strong are led to the spot where the feeble lie. We are 

aeeustomed to admire the wisdom and foresight that spread layers of iron 

ore and layers of coal near each other in the crust of the earth that the 

One might give the melting heat which the other needed ; but the Divine 

^Temment is a much more minute and pervading thing. The same 

omniseient provider has appointed each meetinff between those who are 

in want and those who have abundance; and, for the same reason, that 

the one may give what the other needs, and that both may be blessed in 

the deed. But He who lays the plan watches its progress, and is dis- 

ploaiicd when men do not take the opportunity that has been offered. — 

jRev. W. Amot. 

46, Sympathy. — ^A poor woman was reduced to extreme poverty by 
the lo88 of her cow, her only means of support. A neighbour, who was 
unable himself to give much aid, personally went round to different ones 
to solicit money to buy another one. He went from one to another and 
told the pitiful tale. Each offered sorrow and regret, but none practical 


■assistance. He became impatient, after being answered as usual bj a 
plentiful sbower of feeling, and exclaimed, " Oh, yes ! I don't doubt your 
feeling; but you don't feel in the right place." *' Oh !" said he, " I feel 
with fdl my heart and soul." — " Yes, yes," replied the solicitor, " I don't 
-doubt that either; but I want you to feel in your pocket." 

Lesson XKlJI.^Point8 for UlustreUion : — Christ's example and Christ's 
teaching of prayer (47, 48) — the reward of importunity (49)— the 
Holy Spirit to be asked for — good works misconstrued — the strong 
man and the stronger than he — the danger of an empty heart 

47. Instant in Prayer.— When a pump is frequently used, but little 
|>ains are necessary to have water; the water pours out at the first stroke, 
because it is high ; but if the pump has not been used for a long time, 
the water gets low, and when you want it you must pump a long while, 
and the water comes only after great efforts. It is so with prayer. If 
we are instant in prayer, every little circumstance awakens the disposition 
to pray, and desire and words are always ready; but if we neglect prayer, 
it IS difficult for us to pray, for the water in the well gets low. — FeUx 

48. " Our Fat^r."— What a word this is to be applied to God! What 
^ name for us to call Him by ! There is no petition which we could 
•address to Him at all equal to it. It is a prayer in itself, the most 
powerful that could be offered. Let me suppose that on6 of you boys 
or girls wus drowning, — that from the sea, or from some neighboorinf 
lake or river, one of you were to send the shrill cry, ** Father !" I need 
not tell you what would follow. I need not describe how your father 
would be up and off in a moment, — how he would rush to the quarter 
from which the sound came. Not a word more would be needed,— it 
would ask all you require —it would contain at once petition and 
argument — no prayer would be like it — " Father T A motiier onoe 
told me that from the time her children began to call her 
** mother," the word had a power over her which she codd 
not describe. She might be in the attic, busily at work, but if three 
stories below she heard her boys calling, "M6ther!" it went to her 
heart The very name was so sweet — it had such a power over her, 
that she would at once throw down her work and hurry to them. And 
now that they are grown-up men, it is still the same. I have heard tiie 
call, and soon has followed the sound of hurrying footsteps, and the 
gentle, ** Well, dear ?" in reply. Now, if this be so — if the name fathtr 
or mother has such a power with earthly parents, what power may we not 
suppose that word, " Our Father," from the lips of His children, to hate 
with the " Father in Heaven !" We may well prize the privilege of being 
allowed to use such a name, and often have it on our Hps. — Be9. 
J. H. WiUon, M,A. 

49. Ash and Receive. — Sir Walter Raleigh, one day asking a favour from 
Queen Elizabeth, the latter said to him, '' Raleigh, when will you leave 
off begging?" To which he answered, " When your Majesty leaves off 
giving." So let us be ever asking from God, who is ever giving, and ever 
willing to give. 



KO. yi.] JUNE 1, 1873. [tol. xxv. 

TThb Established Presbytery of Glasgow, surpassed by none in active 
interest in the cause of Sabbath schools, has had under its attention 
-oertain suggestions by the Genend Assembly's Committee, including 
a recommendation, "that Sabbath schools should be placed under 
inspection, and visited annually, in a manner somewhat similar to 
the visitation of parochial and other schools." The Presbytery has 
exercised, we think, a wise discretion in recommending the Committee 
to re-consider whether this suggestion "might not be carried out in 
eome other way than that proposed." The clerical inspection of an 
ordinary school is a very formal affair, and not a little trying to most 
teachers. We doubt whether many young men, or any young women, 
^ngAgod in Sabbath school instruction, would submit to the ordeal of 
conducting a class lesson in the presence of one or more ministers and 
elders, commissioned by so potent and grave a body as the Presbytery 
of the bounds, for the express purpose of forming a judgment of their 
capacity for their work. It is desirable, however, to establish a more 
intimate connection betwixt the Church and the Sabbath school; and 
ererj teacher would be encouraged and delighted with a stated, or an 
occasional visit from the pastor of the congregation to which the school 
belongs. Or failing this — or even as supplementing it— the end in 
Tiew may be attained by the friendly visit, once a-quarter or so, of one 
Or two members, in turn, of the Kirk-Session. This kind of co-operation 
betwixt elders and Sabbath school teachers we have known for many 
years to be carried on with benefit to both parties, and very much to 
the advantage of the Sabbath School Society iix the eye of the congre- 
gmtion firom which it derives its agency and pecuniary support. 



The friends of Sabbath schools in Scotland, and especially in the large 
towns, are content to allow many of their teachers to labour in apart- 
ments which are often incommodious, unattractive, and unhealthy. 
Contrast the condition of such schools with the following incidental i 
notice of the rooms in a Sabbath school belonging to a Methodist | 
church in New York. We have much to learn in the matter of school 
accommodation from our friends in America. We are fast following 
their example in building fine churches. When shall we begin to 
imitate their liberality and good taste in providing, if not elegant, at 
least comfortable and respectable Sabbath schools? Will no spirited 
congregation in Glasgow take the lead? Churches are rising in all 
quarters "regardless of expense** lavished on outward adornment and 
internal luxuriousness. How gratefully would we hail the gift of a 
few hundred pounds to rear the first model structure, in this citj of 
costly churches and beggarly Sabbath schools! — 

" The Sunday school rooms of this church are among the most elegant 
anywhere to be found. They are fully up to the times in all tiieii 
appliances and improvements. A great deal of money has been wisely 
spent in creating these conveniences and charms. It is certain that the 
teachers, and scholars, and Christian friends who assemble here, feel that 
there is an attraction in the light, and warmth, and general comfort^ 
that powerfully draws them.** 

The same paper that contains the above, also shews us how a Toung 
Men*s Christian Association in Philadelphia is accommodated. Contrast 
this also with Glasgow: — 

"The Young Men*s Christian Association of Germantown, Philt- 
delphia, have just been dedicating their new hall. It is a commodioos 
and very handsome structure, having an audience-room capable of 
holding 1000 persons. Its other conveniences are ample and variouS) 
fully up to the latest ideas of such buildings; study-room, parioor, 
library-room, reading-room, bath-room, gymnasium, a splendid ^2000 
organ, &c., all just right. In fact, this building is one of the finest new 
structures of the kind in the country.** 


The question as betwixt " the Children*s Church ** and ** the Children in 
Church," is attracting the attention of the friends of Sabbath schools in 
America, as well as in this countiy. They have the same complttst 
there that we have as to the neglect of the children in the ordinaiy 
services of the sanctuary. The claim of the young to a share, however 
emaD, of every discourse horn the pulpit, is well put in the remarks that 


follow. The "Children's Church" there referred to, however, is the 
monthly sermon to the young; to which we are far from having any 
objection; on the contrary, we hail it as an important step in the right 
direction, — although we should prefer the adaptation of a portion of the 
prayer and the sermon, every Sahbath, to the capacities and sympathies 
of the young. With us, the ** Children's Church " is the assembling for 
worship of multitudes of young persons who have no Church con- 
nection, and no pastoral superintendence ; and considering the Christian 
wisdom and devotedness with which it is carried on as an adjunct of 
the Sabbath school, and the manifest blessing which is accompanying 
its progress, we regard this addition to the religious agencies of our 
populous towns as one of the greatest acquisitions of the age. From 
Such juvenile worshipping assemblies we hope to see many issuing to 
become church-goers and church members under a regular Gospel 
tdinistry; for the warmest advocate of " Children's Churches" in the 
waste places of a city like this will agree with the writer we are about 
to quote, that the Sabbath school is not intended, in any of its aspects 
ind operations, to be a substitute for the church. As regards the 
lystematic starving of our congregational children when they do come 
o church, it is a fair question, whether they would not be better off by 
Dining the ranks of a children's church in one of our mission districts, 
ihan sitting as neglected ciphers in the family congregational pew? The 
miter alluded to remarks that — • 

'' The Sabbath school is not meant to be, in any sense, a substitute 
!br tha church. Children should be trained to love the church, and to 
participate in its services. There is something beautiful in the rural 
mstom, still in vogue in many places, of having even the youngest in 
the family pew at church. If nothing more, the mere cnurch-going 
habit, bred into the life of the child, becomes a mighty power for good. 

** But the children have rights in this matter which ought to be re- 
spected. On the one hand, the children should not feel that the Sunday 
school is their church ; they should attend the regular church services, 
and feel that the church is their appropriate home. But, on the other 
hand, should not the church seek to adapt its services to the capacities of 
the children? It does not meet the need, to have a " Children's Church" 
once a-month. Why can there not be in every regular service some- 
thing for the lambs? If the whole sermon cannot be simple enough to 
be food for the little ones, can there not be a few mouthfuls specially 
>repared for them? The * sermon,' as a work of art, may suffer, but for 
vbat does Christ ordain His ministers?-^ to preach beautiful sermons, 
rto save souls?" 

The Boy. Mb. Andbew, late of Busby, and now of this city, who feels 
. warm interest in Sabbath school and mission work generally, made a 


Statement recently on this subject to the Free Presbytery of Glasgow, 
from which we have pleasure in quoting the following remarks: — 

" Now, as I take it, we all rejoice to see the children, at as early an 
age as possible or practicable, brought to the house of God. I don't 
suppose we can lay ao¥m a rule as to wJien parents might begin to bring 
their little ones to the sanctuary, whether after they have reached the 
age of four or five, or at a more advanced stage. But that parents 
should bring their children with them to the house of God, whenever 
they are likely to understand the plainest words of Scripture and of the 
preacher, is a duty which ought to be more frequently referred to, and 
insisted on; for there is nothing more beautiful, as there is nothing 
more hopeful, than to see fathers and mothers coming to our church 
services with their little children clean and tidy by their side. And by 
this we are likely to keep down and lessen that vast amount of non- 
church-going and Sabbath desecration, which in our day we have all so 
much reason to deplore. Well, but when the members and adherents 
of our congregations bring their children to our church services, do we 
not often practically ignore or overlook their presence ? Do we not, as 
Gospel ministers, sometimes speak and conduct the whole services as if 
we had nothing to do with the young? If so, then we do a good deal in 
the way of discouraging and causing parents to leave their little ones 
behind them; and, besides, we thereby fail to interest the children in onr 
church services, and generate within them a dislike for Gospel ordinances, 
which, unless overcome and removed, will lead to serious consequences." 

The following letter from the pen of Dr. Chalmers, copied from the 
minute book of St. John's Sabbath School Society, has been printed for 
the first time in the Report of the Proceedings of the Sabbath School 
Convention, held at Perth last autumn. As many of the readers of the 
Magazine may not have seen the letter, it is reproduced here, to shew 
the estimation in which that great and good man held his Sabbath 
school teachers and their work. The letter was addressed to Mr. Craig, 
in the absence of Mr. William Collins, the secretary : — 

"Pairlie, (near Labgs,) Jidi/ 2, 1819. 

" My deab Sib, — In the absence of Mr. Collins from Glasgow, I have 
to request that you will read this letter to our Sabbath School Society at 
their next meeting, and assure them all in my name, that though absent 
from them in person, I am present with them in spirit, persuaded as I am 
that they form by far the most important parochial organ that I have in 
operation, enabling me to bring a ten times more effective influence to 
bear upon my people than I could possibly put forth by my own direct 
and immediate exertions. 

** When I contrast the magnitude of my charge with the insignificancy 
o/mjr own powers, I am often ready to sink into despondency. The first 


greatest support under such a feeling is a sense of the sufficiency that 
] God. But in our frail and earthly condition, such is the weakness of 
faith, that we require visihle tokens for good to encourage and sustain 
and I can assure you, that ever since 1 came amongst you there is 
)ne event which has so cheered and borne me up, under the weight of 
culties, as the progress of a Society, through the intervention of whose 
i and unwearied services I am able to hold such profitable communi- 
on with the whole mass of a parish far too unwieldy for the unsup- 
«d exertions of one individual. 

I am vain enough to think that an aid so powerful and so unprece- 
ted as that which I have gotten from your hands, is due in part to the 
iality of that unmerited friendship which many entertain for me. 
I trust and believe that a higher principle forms the main and ani- 
ing spirit in this labour of love ; and it is my earnest prayer, that as 
Providence of God has brought so many young immortals within 
• reach, so the Spirit of God may be abundantly present with His 
ifestations, to bring home the word of salvation to their consciences, 
raise you into the honoured instruments of turning many sons and 
V daughters imto righteousness. 

Slay that Saviour, whom God hath sent forth a propitiation to the 
d, dwell in your hearts by faith, so that He may become your pro- 
tion. Hold forth the doctrine of the Cross, and you hold forth that 
'hich hinges the salvation of every one who believeth. The reception 
is, in fact, is the great turning-point, both of a new hope and of a 
character. Great is the peace of all who embrace this truth, and 
tly are they made to love God's law. 

With most affectionate and grateful compliments to every member 
u: Society, I entreat you to believe me, my dear Sir, yours very 

Thomas Chalmebs." 


By the sunlit sea I sit, and listen 

To the sad monotone 
That underlies its grand triumphant music, 

A muffled, sobbing moan. 
The white waves flash, the sunshine brightly glances. 

But sad depths lie below ; 
Down where the brave, the loved, the lost are tossing 

As tides do ebb and flow. 
And this gives sadness to the swelling anthem 

The restless surges sing. 
Even when the sunlight dancing on the waters 

Silvers the seabird's wing. 
Even thus hath life's dark sea a dreary burden 

Of sorrow, sin, and woe, 
Soundine through all the pageantry and glory 

Of this world's fleeting show. 
Yet we have hope, that in a glorious future 

" There shall be no more sea :" 
No wailing chords shall mingle in the music 

01 His eternity. _ 

Kmoon. M. B, FoBSBft. 



The Forty-ninth Annual Report of this Society, just published, gires aa 
interesting account of its operations, from which we take the following 
particulars : — 

I. Operations of the Union — Centred Rooms, — There are at present 
75 branches connected with the Society, with a total membership of 
2294, being an increase of 38 branches, and 1107 members over previous 
year. This increase of 1107 does not represent the exact number who 
have come under the influence of the Society during the past year; the 
actual number added was 1358, while 251, for various reasons, withdrew 
from membership, thus leaving a net increase of 1107, as reported above. 
The Society being composed principally, though not exclusively, of young 
men, a fluctuating membership must be looked for. Several members, 
however, have been connected with it for long periods of ten, fifteen, and 
twenty years; and some who left Glasgow have been instrumental in 
forming similar Societies in the localities where they have gone to reside. 
There is a free circulating library in connection with the Society, the 
average number of readers during the year being 185, the majority of 
whom are under 20 years of age, thus shewing that the library is pnzed 
by the very class for whom it was intended, viz., those not in a position 
to purchase books for themselves. There is also a reading room and 
reference library, supplied with the Glasgow and Edinburgh daily news- 
papers, several of the leading periodicals, &c., &c. The reference library 
contains a number of valuable encyclopedias, histories, commentaries, and 
other standard works in Christian and general literature ; it is divided into 
two departments, one containing standard works of Biblical and general 
reference, and the other the best works on Sabbath school tuition. This 
library has been much appreciated by many of the members, as its 
collection of Biblical works has afforded them increased facilities in the 
preparation of the exercises for their Sabbath meetings, while a carefol 
perusal of the manuals on Sabbath school teaching has enabled some of 
those who devote their Sabbath evenings to this important work, to pass 
from the ranks of the merely well-meaning to the membership of the well- 
equipped and accomplished. About 850 of the members are Sabbath 
school teachers, while 300 are engaged in other departments of Christian 
work, and 70 are prosecuting then: studies for the Christian ministry. 

The relations of this Union with other Societies are of the most cordial 
character. During the past year interesting conferences have been held, 
composed of representatives from the Glasgow Sabbath School Union, 
Foundry Boys Religious Society, Young Men's Christian Associa- 
tion, and this Society, to devise plans for the advancement of the wch^l 
of each Society by mutual co-operation. At an early part of these 
negotiations it was thought advisable that the Young Men's Christian 
Association and this Socie^ should endeavour to amalgamate, their aims 
being similar. This was deemed all the more necessary as many of the 
leading gentlemen of the city were anxious for such a union. Committees 
from both Societies have had frequent meetings to draw up a constitution, 
and much progress has been made. 

Educational Agencies. — ^The aim o£ the Bociety in this department is 


to have a course of instruction equal, as far as it can be attained, to a 
miversity training — in other words, a Young Men's Christian College. 
The educational classes are great aids in religious improvement, the 
Bible and education give unity and completeness to the work of the 
Society, while the combination of the two fits every young man for be- 
coming an efl&cient worker in the Society, in the world, in the Sabbath 
ichool, and in the church. This year there were eighteen week-day 
evening educational classes, with 835 students on the roll, and an 
iverage attendance throughout the session of 698. The following, among 
)ther subjects, were studied in these classes : — Latin, Greek, French, 
j^rman, Botany, Biblical Introduction, English Grammar and Com- 
position, English History, Arithmetic, Mathematics, Elocution, &c. 

II. Operations of the Union in the Town Hall Evangelistic Mission, 
— Here there are two agencies in operation, viz.: — I. A forenoon Sab- 
bath school, with 271 scholars on the roll, and an average attendance of 
208. In connection with this school there is a teachers' and a scholars*^ 
library; the former is designed to aid the teachers in preparation, and to 
furnish information regarding the Sabbath school system — the latter 
contains 240 volumes, and has been taken advantage of by the scholars 
with an astonishing avidity. 2. An evening evangelistic meeting. In 
response to the Divine command, '* Freely ye have received, freely give,*' 
some of the young men connected with the Society, not otherwise en- 
gaged on Sabbath evenings, have for some years carried on this evan- 
gelistic meeting in the Town Hall, at the Cross. Their mode of action 
is to go out to the streets and affectionately press the people loitering 
about, especially young men, to come to the meeting. The interest in 
this meeting has been well-sustained, and its various operations con- 
ducted with great vigour and zest, during the past year. The following 
are the statistics; — Hearers, total during the year, 2419; average attend- 
ance each evening, 81;, tracts distributed during the year, 15,020; the 
workers number 8, with an average attendance of 6. 

III. Operations of the Branches, — While in each of the 75 branches 
of which the Union is composed the Bible is the subject of study, the 
portions selected for consideration vary widely; most of them devote their 
attention to the study of the New Testament, selecting the life of Christ, 
the Acts of the Apostles, or one of the Pauline Epistles, as the subject of 
the year's syllabus. A few of the branches draw up a more niiscellane- 
ous course, combining illustrations with didactic portions, history with 
dogma; in others, such books as Bunyan's ''Pilgrim's Progress" Paley's 
*' Evidences," and "Hora Paulina" Butler's ^^ Analogy" and Sturm's 
^Reflections" are studied along with some suitable portions of Scripture. 
In connection with the various branches there were twelve week-day 
ereuing meetings, principally of a literary nature, at which essays on scien- 
tific, historical, and other subjects were read, thus forming an excellent 
discipline and preparation for the literary work which the members are 
called upon to discharge at their Sabbath meetings. Eighteen branches 
have coUections of books more or less extensive. These branch libraries 
prove of great service in gaining and retaining members, and also in 
mmishing works of standard value on those themes to which the atten- 
tion of the meeting is on Sabbath directed. 

lis <KK laWiTlff KHOOI. MAftAJOK. 

To tbew tfa« nnaeedTua dimcser of the Societf * ic ibaj be sUted, 

tiiAt 21 <tf tiie Sdbbtth. meeczo^are Tm«ii>wn mfw^tinwal ji ^j^ aeeommo* 
dated in halls or rooms eoimeeced with cfae Free Churefa, 17 in United 
Preabjioian, and rS in Parish Chazches (x^ Seoools ; & in Congregitional 
Union, 2 in Bcformed Presbroaian. and 2 in Bai^dac Meeting-hoases. 

Facts aboct tks Jesutts. — ^From the Motdtn StKreto Sodtiatis Jen, 
or the 4S^t7<f( Imitnutiaju of tLf Ji»du^ a work pdUiilied in Latin and 
Freneh, the author bein^ Charies SaaTestre^ aadiamed hj Dentn, Galene 
d'Oxiduis, Palais BojaL a feirfiuts have been tiandatEdbf the BeT.Heniy , 
Belcher, of Pewaej, Wiles. Thej are as folkms :— In the year 1578 tiie 
Jesoits were driven from Antwerp ; and in IMl three were pot to doilii 
in En^and for conspiring against die life of Queen Elizabeth. — ^In I&89 
Henrr ILL was aasaasiaated bj the Jesnit Jacques dement — ^In 1593 a 
papil ol the Jesuits. Barriere, attempted to aanasinatB Henrj IT.— In 
1594 another attempt against the king's life was made bj Jean Cbitd. 
The Jesuits were, for the first time, driven from Franee. — In 1595 Fattier 
Gnii^ard, a Jesmt doctor, was hung at Geneva for publishing ** A Flea 
for Regicide."' — In 1596 thej tried to assassinate Manriee of Nassau, and 
were driven from Holland. — In 1610 Bavaillae asBaasinatBd Henrj IV. 
The Jesuits, in a painting — ^whieh was to be seen as late as 1845 in tiie 
Palais de Justice, Paris— represent the murderer in a halo of gloTf 
ascending to heaven, and the victim in darkness deseending to helL U 
may be remarked that there were in all seventeen attempts against tiM 
life of this king. In the same year, 1 610, the Jesuit Mariana published his 
" Institution of the Prince," in iHiich wmk he defends regicide. — ^In 1618 
the Jesuits were driven firom Bohemia as disturbers of the peace and 
enemies of morality. — In 1619 they were driven from MoraTia for the 
same causes. — In 1643 they were dnven from Malta. — In 17 13 the Jesuit 
Jouvency, in a history of the society, enrolled among the "^ martyrs of tiie 
Church " the murderers of the French kings. — In 1723 Peter tiie Great 
banished them from Russia. — ^In 1757 Damiens, instigated by the JeBoits, 
attempted the life of Louis XV. The same year the Jesuit FaUiers pub- 
lished a new edition of one of their works, in which the lawfulness of 
regicide is distinctly laid down ; and for this they were again driven from 
France. — In 175S the King of Portugal became the victim of conspiracy, 
at the head of which were the Jesuit Fathers Mallagrida, Matus, aiid 
Alexander. For this murder the members wore driven from Portugal" 
In 1774 Pope Clement XIY. himself issued a bull of abolition against the 
society, and died of poison shortly afterwards. — In 1779, studded by the 
ferouritee of the Empress Catherine, they took rrfuge in Russia, were 
driven from Rome by the French, returned with the Bourbons in 1814. 
and were again dispersed by the Revolution of 1S30. — In 1872, to inake 
the list eomplete, the Jesuite were driven from Germany by ^ince Bis- 
marck; and the newspapers of the day notice the not unexpected fact of 
their sneaking into England, where, indeed, it is irell known that tiiey 
liMre hmg beat follj represented. 



To my imagination, the whole Christian brotherhood seemed to stand 
up a very great army ; — thousands of tender, loving Christian men and 
women on the Pacific slopes, and beyond them in the isles of the sea, 
and still beyond them in the land of Sinim. They are found among 
the Bocky Mountains and along the Plains. They dwell along our 
rivers, and crowd our eastern marts and places of business. Oh, how 
many of these loving Christians there are ! And then my mind took 
wing for the lands where the Pagans and semi-civilized nations dwell, 
among whom Christian men and women are seeking to win souls to the 
love of Christ, and with great success. And so in England and Scotland, 
and Ireland, and France, and Germany, and other Christian nations. 
What midtitudes this morning are thinking of Christ, speaking of Christ, 
worshipping Christ, loving Christ 1 How grand the conception this of 
the broti^erhood of Christians, this bright Lord's Day morning ! 

But my thoughts were turned from these men and women to the class 
whose praises of Christ so disturbed the Pharisees and chief priests. 
They cried out, as glad as the birds this morning, *' Hosanna to the Son 
of David !" and so Christ, the Lord's Anointed, had His praise perfected 
in the mouths of babes and sucklings. At once the families seemed to 
rise up before my imagination which worship God, and bring both song 
and instruction into the delightful routine of the Sabbath at home. 
What vast multitudes of children to-day will be learning about Christ, 
and singing about Christ ! At millions of family altars, in hundreds of 
languages, to-day, children will be singing " Jesus is King!" or "All hail 
the power of Jesus* name!" or "To-day the Saviour calls!" or "How 
sweet the name of Jesus sounds!" or " Rock of ages!" or " My faith looks 
up to thee. Saviour divine ! " It is a thrilling fact. There is no fiction 
about this, that a vast proportion of the Christian families upon the earth 
will be making Jesus the subject of song and instruction, with millions 
of children, to-day. 

And then my mind went careering over the world to get some adequate 
notion of all that is meant by Sabbath schools. A million of the best 
Christian men and women on the earth have gone to these Sabbath 
Bchool-rooms, their hearts all aglow with love for Jesus Christ, and with 
the most serious purpose to teach their pupils to love, trust, and worship 
Christ. In past years they have been extraordinarily successful, as 
is seen in countless numbers now in the Church. And these brave 
Christian men and women are not content to deal with " the children of 
the Church," and those who belong to families already in the Churcb ; 
but they are going out into the highways and hedges, into the sinks* 
and dens, and garrets of the city, after poor, neglected, ignorant, vicious 
children, who neither know nor love Christ. They find such chUdren in 
great multitudes, and " they gather them in," and teach them about 
Christ, and to sing about Christ also. Nay, these eager workers go into 
the very prisons, the reform schools, and jails, to find the young im- 
mortals. And the most successful work done in the field of Christian 
effort is in the mission schools.— TA^ Independent. 



Oh ! for the coming of that glorious time 

When, prizing knowledge as her noblest wealth 

And best protection, this imperial ilealm. 

While she exacts allegiance, shall admit 

An obligation on her part to teach 

Them who are bom to serve her and obey ; 

Binding herself by statute to secure 

For all the children whom her soil maintains 

The rudiments of letters, and inform 

The mind vjith moral and religious truth. 

Both understood and practised, so that none. 

However destitute, be left to droop 

By timely culture unsustained; or run 

Into a wild disorder ; or be forced 

To drudge through a weary life without the help 

Of intellectual implements and tools : 

A savage horde among the civilized, 

A servile band among the lordly free. 

Thus duties rising out of good possest. 

And prudent caution needful to avert 

Impending evil, equally require 

That the whole people should be taught and trained* 

So shall licentiousness and black resolve 

Be rooted out, and virtuous habits take 

Their place ; and genuine piety descend, 

Like an inheritance, from age to age. 

Wordsioorth's " JBiBCursi<m," ISU' 

Christian Individuality. — Spurgeon says: "Ithasstrack me that we 
want more and more in the pulpit, and in the pew, individuality in onr 
Christian experience and service. You see we are all individuals in sin- 
ning, we have turned every one to his own way, and yet many Christian 
people want to have their experience modelled after the example of some 
one else. They do not like to grow like Ood's trees in the forest, with 
their gnarled roots and twisted boughs ; they want to be dipped, like 
Dutch trees, into one uniform stiffness. Why, you lose the beauty of 
Christianity when you lose the individuality of Christians. In preach- 
ing and Simday school teaching, and everything else, the tendency is to 
go too much in ruts and grooves; one might fancy that men and women 
were made by machinery, like pens at Birmingham, all of a sort We 
would have every man in grace as individual as he was in sin. We 
need the originality of saintly life as well as of sinnership. It were well 
if a Christian man would step out of the beaten track, and carry oat hie 
individuality, and be what God especially meant him to be." 

The Rev. T. Cuyler speaks of a bearer who gave him this praetiesl 
hint : " If a minister can only convince his congregation, during the 
first ten minutes, that he cares for nothing but to save their soute, he 
wiJJ kill all the critics in the house." 



On£ Sabbath morning, as I was about to proceed to my accustomed place 
^f Worship, a female friend waited upon me, in company with two farming 
gen from a distance. She told me they had a great desire to hear Mr. 
Hill, and requested that I would take them with me, and get them seated 
^ a favourable position. I willingly undertook this commission, and, 
^ we proceeded on our way, the two men asked me many questions 
ftbout "Sir Rowland," as they called him, and informed me of many things 
^ey had heard respecting Mm. " They do tell me," observed one, " that 
^0 should say religion were loike a round of beef: it be coot and coome 
«jgiD." " Well," I replied, " he often makes use of very homely expres- 
^ons, but I do not remember ever having heard him make that remark." 
Strangely enough, that very morning we were favoured with something 
^ear of kin to it. I took the men into my pew, and for some time they 
Beemed to take the greatest interest in everything that was going on ; 
^ut when the venerable preacher ascended the pulpit, every otiber object 
<ieased to attract their attention. " There he be," said one to the other; 
*' there he be." "Ees," replied his companion, "how happy he do 
look !" His subject was, " The Gospel of our salvation ; " and as he pro- 
ceeded virith his discourse my two mends began to be evidently excited. 
jThe fulness and freeness of that salvation — a topic always delightful to 
his soul — was set forth in burning words, and their excitement increased. 
*' It is free," he exclaimed, " free as the air you breathe. And It is as 
full as it is free. There is enough for all. I never heard a man say to 
his neighbour, 'Don't you breathe so much air; if you do, there will 
not be enough for me to breathe.' No, there is sufficient for every one, 
and all are invited to come to the Gospel feast. * In my Father's house 
is bread enough and to spare.' It is cut and come again." — The Sword 
and the Trowel, 

LrviNO Water. — Go among the mountains, and you will see that it is 
the livi^ff spring that flows away. And where it flows the grass is green, 
and the flowers bloom, and the cattle drink, and the children linger to 
dip the foot, and hear the sweet song of the little rill. Yet the spring 
itself is in no way exhausted by all this. Exhausted ? It never will be. 
It is fed by the drawing sun, b^ the condensing mountains, by the boun- 
tiful clouds, by the great and wide sea. When the sea is empty, and the 
heavens are dry, the little fountains of the earth will ^rield no more. 
Well up without stint, ye springs sent into the valleys, which run among 
the hiUs ! Give drink to every beast of the field, let even the wild asses 
quench their thirst I Go murmuring into rills of laughter, and rolling 
into rivers of song, and never be afraid or give one backward look ! You 
have the sun above you and the hills around you, and the great oceans 
of the earth behind you, all holding themselves bound and ready to serve 
Tou, if you continue to serve others by your flow. Christians, let your 
inner lue, fed and nourished by the indwelling word of Christ, have not 
ostentatious, or self-confident, or noisy, but yet natural, continuous out- 
flow and expression. — Dr, BdUigKs " Little Sanctuary.'* 


Crutches and Alpenstocks. — Speaking of the misuse of the Notes of 
Lessons and other helps afforded to Sabbath school teachers, the 8, 8^ 
TimeS'BBjs: — " To lean heavily on the very best staff does not secure w 
firm a position as to stand squarely on one's own feet The various 
*' helps" should not be used as crutches (except by cripples), but as the 
mountaineer's alpenstock, to supplement strong and active energies, and 
guard them against mistake." 

The Brittle Branch. — In the summer of 1870 a young man, who 
lay under the shadow of one of the elm trees in the forest of Windsor, 
was killed by the falling down upon him of one of the largest branches. 
There was no storm of wind at the time; on the contrary, the air was 
calm and motionless, and not a leaf in the forest stirred; the branch 
was not old and rotten; on the contrary, it was fresh, full of sap, and 
covered with rich green foliage. This strange thing not unfrequentlj 
happens to the elm during the long continuance of dry and sultry weather, 
which has the effect of making its wood brittle, so that the branches pari 
easily from the tree, and fall down by their own weight. How many 
professing Christians are made fickle and unsteadfast during a period 
of trial, so that they lose their hold of the Church, and fall away from it 
at once, while apparently green and flourishing! — MacmUlanU **TU 
True Vine." 

Earl Kussell on Bible Education. — At the recent anniversarf 
meeting of the British and Foreign School Society, Earl Bussell, who 
presided, said — " Soon after the establishment of this Society there wai 
a great deal of discussion wi^ respect to the education of tiie working 
classes, who now had so much power and influence in this country. It 
was objected by the minority of the educated classes, that to educata 
the lower classes would do mischief; but after a year or two it was agreed 
that something should be done for education. Instead, however, ^ the 
principles of the British and Foreign School Society b^g adopted, the 
Churoh of England catechism and worship were enforced, thus limiting 
and restricting the objects of education. Another objection was made, 
which had in late times been greatly repeated — namely, that the use of 
the Bible amounted to what was called * the worship of a book.' He 
entirely denied that the use of the Bible in schools was at all the wor- 
ship of a book: it was following the commands of God himself, and the 
lessons which Christ left to the world. In Ms opinion, the teaching of 
the Bible was as far as religion ^ould go into the schools, and he thought 
there could be no good schools unless &ej had religion. The teaching 
of the Bible was the best teacdiing that could be given, and he trusted 
that it would continue and proqwr in England. He observed, with re- 
gard to what had gone on of late years, that instead of what was a fair 
and just exercise of opinions of those who wished to promote education, 
there had been an attempt by legislative means to place a tax upon thoBO 
who were eontent with the Bible only. That, he considered, was a very 
unfair attempt, and he truatad it woiidd have no sucoesa." 



{From ''Best Words.") 

o man ought ever to address children unless he knows what he is 
►ing to say, how he is going to say it, and why he is going to say it. 

1. Always use the simplest, plainest words. 

2. Never speak without, like the archer, having a distinct ohject in 

3. Allow no issue to divert you from the object. In your attempts to 
ipture three rabbits, by running first after one, then after the second, 
id then after the third, you lose all. 

4. Never tell a story because of its having a laugh in it; and, 

5. Do not talk a long while, and then ask a vote for five minutes more, 
hildren are too polite to refuse you, though your talk may greatly bore 

6. Use enough of legitimate illustration or anecdote to hold the atten- 
on of children, but be very careful that it is appropriate, and has sense 

7. Watch the tones of your voice. Boys can see as quickly as an elo- 
utionist when you have gone from the natural to the false, the falsetto 
3 the declamatory; that is to say, they know when you are "speaking 
our piece," and they will at once say to themselves, " I can speak better 
ban that myself." Then it is time for you to sit down. 

The teacher has not finished his preparation for teaching a lesson 
rhen he has mastered the subject to be taught. He must know thor- 
Highly his scholars, as well as the lesson, and he must have in his own 
lind thoughts and feelings that will fit in and grapple with theirs. He 
teed not be childish, but he must be childlike. A true love for children, 
I real sympathy with them, the ability and readiness to be interested in 
ifhat interests them, the ability to see things through their eyes, to know 
tod realize that their troubles are not all imaginary, or their joys all 
Unaory, — this is the key that opens the secret chambers of the young 
i^art, and makes real teaching at once a possibility and a delight. 

% Editor finds it necessary to draw special attention to the arrangement 
requiring that all the matter c^ the Magazine be in the printers* hands 
on the 15th of the month previous to publication. To obviate the delays 
in issuing the Magazine, and the consequent inconvenience and loss 
arising from neglect of this rule, the printers have received instructions 
to insert no communications sent after the 16th. 

is respectJvUy requested that reports of the District Unions be limited 
to matter of general interest, and be briefly stated. 

> eansu>t undertake to return n^eetsd communications. 




WtaTKRs District Usnosr. — Thia 
Unkm met on Tuesday, 2$th April — 
thirty Directors present, Mr. D. M. 
Lang presiding. The business con- 
sistejl principally of the election of 
the Yanoos cominittees for the year; 
but tiiis was rendered very interest- 
ing Inr the conversation which arose 
in reference to the duties and woriL 
of the respective committees^ The 
Chairman called attention to a plan 
whereby several Societies might be 
better represented; and a special 
committee was s^ypointed to oonsidcr 
several suggestions offered, whereby 
the attendance might be increased, 
and the meetings rendered more 
interesting and useful Mr. George 
Shields having expressed his willing- 
ness to conduct a Music Class, free 
of charge, for the benefit of the 
teachers, it was agreed to consider 
the subject immediately after the 
summer months. Mr. MacLean gave 
in a report of his visit to the Perth 
Convention, which led to an interest- 
ing discussion upon "How best to 
secure the results of Sabbath School 
Teaching?" A conmiittee was ap- 
pointed to consider the subject, espe- 
cially with reference to the value of 
adult classes. 


School Union. — The usual bi- 
monthly business meeting of this 
Union was held in Buchanian's Tem- 
perance Hotel, Carlton Place, on 
Monday, 12th May. There were 28 
representatives present. Mr. Aird, 
the president, occupied the chair. 
In answer to the circular issued by the 
Union recommending the institution 
of Band of Hope meetings in connec- 
tion with Sabbath schools, several So- 
cieties reported having such meetings 
already ; others, through pressure of 
other work, could not undertake their 
establishment; while a number had 
deferred entering on the question till 
the beguming of winter. Beports 

' were read of visits made to E^^intn 

i Street U. P., Gorfaafa U. P., Sootlien 

: Bef ormed P^bytenan, and Enkine 

! U. P. Church Sabbath School 

Societies, shewing them to be in a 

• prosperous conditicm. One of tiie 

' r epresentatives to the Genenl Unkn 

■ intimated, that at their last meekiu 

) a Committee on Tenmenmoe bsd 

been ^pointed. The <mairmsn lead 

a circular, intimating that the Sib* 

bath Sdiool Convention was to be 

held in Greenock about the middled 


Partick and Hellhkad Uniok- 
An adjourned meeting of this UnioD 
was held on Tuesday, 6th Jli^ 
Mr. Thomas Henderson in the doiL 
It was reported that the Amml 
Social Meeting had been saooeflifiil 
in every res]^ct. The subject of 
closing Sabbath schools during mnt 
mer for want of teachers was bioii(^ 
up. It was found that four schoSi^ 
representing upwards of 900 chilta^ 
would be shut for several Sabhatt% 
and it was agreed to reoommend titt 
suggestion to endeavour '^keeptiiaB 
open by adopting the plan of havMf 
a general lesson, such as is usual A 
the Sabbath forenoon meetinga." B 
was remitted to a committee to coi- 
aider what should be done to aid So- 
cieties in having lending libraries ia 
connection with each S2S>bath School 
Society. The subjects of <*Spedil 
Districts for Societies," "Classes &r 
Young Men," a "Sermon to Teaob- 
ers" about the end of August^ ud 
another to the " Schohurs " at a later 
date, occupied the attention of tiw 
Directors. Anumberof Bye-Lawafor 
the regulation of the business mflefe- 
ings were considered and adopted. 

Buthebglen and Cambusujg 
Sabbath School Union.— Tke 
Annual Meeting of this Union wM 
held in the Lesser Town Hall, Bnther 
glen, on Monday evening, 28th Apnl 
—Provost Baker presided, and aner 



briefly addressing the meeting, called 
on Mr. Joseph C. Bobertson, the 
Secretary, to read the Annual Report, 
which, in several respects, was very 
satisfactory and encouraging. Reports 
had been received from 9 Societies, 
in connection with which there were 
264 teachei*s, and 3104 scholars on roll, 
with an average attendance of 2479; 
of the scholars, there were 640 above 
fifteen years of age, 246 unable to 
read, 1167 attended church, and 780 
attended other religious services. 
There were 1687 volumes in the 
libraries; and £75 3s. 6^ had been 
oollected during the year for Missions. 
The report was unanimously adopted, 
and the following were elected office- 
bearers for ensuing year : — viz. , Bailie 
John Scouler, President; Messrs. 
JDavid Reid and David Da^lish, Vice-* 
Premdents; Mr. Joseph C. Robertson, 
Secretary and Treasurer. In the 
oonrae of the evening addresses were 
delivered by the Rev. W. E. Steven- 
ion, Messrs. J. Robertson, Jas. An- 
derson, Hemy Clow, Jas. R. Paton, 
and James Richmond. The proceed- 
ing terminated with a vote of thanks 
to Provost Baker, the retiring presi- 
dent, and devotional exercises. 

SABBiLTH Schools of the Estab- 
lished Chubch. — At last meet- 
injg; of the Presbytery of Glasgow, Dr. 
Monro called attention to the special 
report presented to last Assembly by 
the Committee on Sabbath schools, 
which, the Court directed the com- 
mittee to remit to Presbvteries for 
eonsideration, and moved that the 
Plreabytery approve generally of the 
following suggestions made by the 
Committee: — "1st, That a scheme of 
leesona and 8ugge«tion8 to teachers 
ihonld be drawn up upon the author- 
ity of the Creneral Assembly for the 
use and guidance of the Sabbath 
schoolB of the Church; 2d, That 
Sabbath schools should be placed 
under inspection, and visited annual- 
' ly, in a manner somewhat similar to 
the visitation of parochial and other 
flchools; and 3d, That the Oeneral 
AaaemUy should prepare and issue 

pastoral letter on the subject of 
her Sabbath schools, to be rezid from 
all the pulpits of the Church. Dr. 
Jamieson seconded the motion. Mr. 
Gray objected to the second sugges- 
tion in its present form, and moved 
as an amendment, that the Presbytery 
express general approval of the first 
and third suggestions, but that the 
second be disapproved of — the Pres- 
bytery, however, bringing before the 
Committee the desirabihty of con- 
sidering whether an efficient inspection 
could not be obtained in some other 
way. After some conversation, the 
Presbytery adopted the following a« 
their deliverance on the subject: — 
''That the first and third suggestions 
of the Conmiittee be generally approved 
of, but that with regard to the second 
suggestion, the Presbytery brine be- 
fore the Committee the desirability 
of reconsidering whether the suggea- 
tions contained m the second proposal 
might not be better carried out in 
some other way than that proposed." 
Sabbath Schools within the 
Free Church Presbytery of Glas- 
oow. — ^At the last meeting of Pres- 
bytery, Mr. Wilson, the derk, gave 
in the report on Sabbath schools. 
There are within the Presbytery 181 
Sabbath schools, having 2089 teach- 
and attended by nearly 22,000 
scholars. There are 120 senior classes^ 
and 4946 scholars; so that, putting 
the Bible classes and the others to- 
gether, there are about 26,000 young 
persons receiving instruction. 

Sabbath Schools of the United 
Presbyterian Church. — At the 
late annual meeting of Sjmod, Dr. 
R. S. Scott (Home Secretary ) reported 
that the number of Sabbath school 
teachers, which in 1871 was 10,514, 
has been reported for 1872 as 10,870, 
indicating an increase of 356 in the 
latter year; and the number of 
scholars att^ding classes in Sabbath 
schools, which was reported for 1871 
as 81,481, has been returned in the 
schedules for 1872 as 84,308, shewing 
an increase of 2827 in the latter year, 
as compared with 1871. 



Ittirtts 0f l00ltS. 

HoMB Mission Work. By the 
Rev. Thomas Cochrane, of the 
Fleasance Territorial Church, 
Edinburgh, with Prefatory Note 
by the Rev. Dr. Hanna. Edin- 
burgh: Johnstone, Hunter, & Co. 
From all that we have seen and 
known of territorial mission work in 
Glasgow, we are strongly disposed 
to indorse the opinion of Dr. Hanna, 
expressed in his note of introduction 
to this book, namely, that it will be 
seen more and more "that it is in 
such territorial missions that the 
main hope of the future as to our 
lapsed city population lies." The 
Pleasance Mission was begun under 
the auspices of the late Dr. Guthrie 
and Dr. Hanna. This little volume 
of 95 pa^ shews by what means, 
to what ends, and with what success 
it has been wrought. The Mission 
has attained to prosperity through a 
well-organized and comprehensive 
agency, educational, economical, and 
religious; and its originators have 
been fortunate in placing the right 
sort of man at the head of it. 

The Bible Educator. Edited by 

the Rev. E. H. Plumptre, M.A. 

London: Cassell, Petter, & Gralpin. 

Fart L, pp. 64. 

The first part of the Bible Educator 

gives promise of uncommon usefulness 

to the Bible student. Dr. B. P. 
Smith, Dean of Canterbury, opens a 
series of articles on the Pentateuch 
Mr. Carruthers, Keeper of the Bot- 
anical Department of the BritiBli 
Museum, commences a series on tiie 
Plants of the Bible. The Rev. Dr. 
Hanna, Edinburgh, the Biographer 
of Chalmers, begins a series on tiie 
Patriarchs. The Animals of tiie 
Bible are described by the Re7. W. 
Houghton. The Organist of Si 
PauTs Cathedral, Mr. John Stainei^ 
M.A. and Mus. Doc, treats tiie 
Music of the Bible. The Editor 
deals with the Coincidences of So^ 
ture. The Rev. Dr. Ginsburg, one of 
the revisers of the Old Testament) 
and also one of the present explorai 
of Palestine, describes Eastern Mn* 
ners and Customs. The Rev. Dr. 
Spence deals with Difficult Fassagei 
of Scripture. The Rev. Canon Eav- 
linson, Camden Professor of Andenl 
History in the University of Oxford, 
gives Illustrations of Scripture frm 
Coins, Medals, and InscriptiottL 
The Rev. W. F. Moulton nanstai 
the History of the English Bibk 
The articles admitting of it m 
profusely illustrated by woodcnte 
The writing and research in tiiB 
articles named are of the first oidet 
and the information is both fresh aat 
full. The monthly part, thus yaiied 
and comprehensive, costs only sevtt- 
pence. Here, indeed, is a boon to 
the Sabbath school teaicher. 


Jesus Pbeachikg to the Phabissss. — Luke xL S7-54. 
Jesus did not refuse to dine with a Pharisee, (v. 87,) even as He received publi- 
cans and sinneis, and did eat with them, (Luke xv. 1, 2.) His mission of mercj 
was to men, without distinction of class. While accepting this Phansee't 
hospitality. He did not forbear to speak to him plain and solemn truth. Washing 
before dmner (v. 38) was almost universal among the Jews; it was probably 
emitted here by Christ on purpose to teach the necessity of holiness of heait 


barisee does not seem to have spoken out his wonder, bat Christ knows the 
Its, (Matt, ix, 4.) 

verses 39-44, Jesus teaches that trae religion is a thing of the heart, 
ird observances, however strictly carried out, when the heart is not right, 
iteful in the Lord's eyes. Compare Isaiah i. 10, 19. *' Divers washings" 
sen appointed by God, but many others had been added by the Pharisees, 
nade their righteousness consist in outward cleansing, (v. 39.) While the 
within— the "inward part," which was also created by Gk)d, (v. 40,) and in 
He desires truth, (Ps. ii. 6,) — was full of ravening (*' ye devour widows* 
3," Matt, xxiii. 14) and wickedness. Their religion had its centre in self, — 
cloak for their grasping covetousness. Jesus would have them of another 
Let them give to the poor of what they had, (v. 41,) and minute questions 
cleansing would trouble them less. What signified their display of zeal in pay- 

What mattered their seeming holiness l^fore men which brought them 
r, (v. 43,) while they were asgraves, (v. 44,) carrying in their bosoms the 
omeness of spiritual death ? What need for us all to pray. " Create in me a 
heart, O God!" (Ps. li. 10.) How different the ways of the Pharisees from 
ae Christian spirit : " In honour preferring one another," ([Rom. xii. 10.) 
ist's word is " quick and powerful" His denunciation of the hypocrisy of 
barisees awakened the conscience of one of the lawyers, who, feeling guilty, 
'* Master, liou reproachest us." Jesus now exposes their sin. They loaded 
nth grievous burdens, (v. 46;) they exacted the most rigorous observance of 
•w in all its rites and ceremonies, — a burden which, Peter says, ^Acts xv. 
' Neither our fathers nor we were able to bear," while they lent no help, and 
themselves in ease. How sweet to the " heavy laden" to find rest for their 
in Him whose yoke is easy and whose burden is light! (Matt. xi. 28-30.) 
rerse 52, probably spoken at another time, the lawyei'S are charged with taking 
the "key of knov^edge." They were the guardians of the law, but they 
red the people of the true understanding of it. They were the teachers of 
>n, but their doctrine was false and misleading. Ye enter not in,— 4. e., into 
iugdom of heaven, (Matt xxiii. 13.) 

•sea 47-51. — Jesus further exposes the hypocrisy of those whom He was 
ssing, and their opposition to His truth. They sought the favour of the 
tude bv assuming to be the representatives of the prophets. Professing 
1 for their memorv as God*s servants, they built their sepulchres, (v. 47,) 
hating their doctrme. Jesus charges them with the blood of the prophets, 
.) Tfie blood of Abel. They had the spirit of Cain, who slew his righteous 
er. The blood of Zacharias, (See 2 Chron. xxiv. 20-22.) He was not 
d the last of the slain prophets, but the last whose death is recorded in the 
'estament. The guilt of the prophets' blood rested upon the nation, and that 
ation assumed it by displaymg the spirit of their fathers, (v. 48.) The 
rs had killed the servants; tMy killed the son, (Matt. xxi. 34-39.) How 
ty the Saviour's "woes !" How bare He can lay all deception! "Blessed 
le pure in heart," (Matt. v. 8.) 

s plain speaking stirs the wrath of the scribes and Pharisees. The enmity 
carnal mind, (Rom. viii. 7,) breaks forth in rage against Christ. They 
Him vehemently, press Him violently with questions, seeking matter of 
ition against Him, (v. 54.) But they could not succeed, " because He had done 
►lence, neither was there any deceit in His mouth," (Isaiah liii. 9.) 
Meiiwry -Bxcrcwc— Shorter Catechism 79.— Par. xvii. 5-7. 
Subject to be Proved— Oodi hates Hypocrisy. 

Text for Non-ReacUng Classes. 
^oe unto 70U, scribes and Pharisees, hypocrites! for ye ax^ 


a graves which appear not, and the men that walk oyer them are 
not aware of them." — Luke xi. 44. 

Samson's Birth.— Judges xiii. 

Verse 1.— The people of Israel, unwarned by God's former dealings, "dideYil 
again" and punishment followed in the wake of sin. They were delivered over to 
the oppression of their warlike neighbours, the Philistines, for forty years. 

Verses 2-5.— God's people, though punished for their departure from Him, were 
not to be cast oflf. He forgives His people, though He takes vengeance on their 
inventions, (Ps. xcix. 8.) A deliverance was at hand. On various recorded 
occasions men raised up to do special work for God were born of women previously 
childless, that the Divine hand might be the more clearly seen. For instanee^ 
Samuel and John the Baptist. Samson's birth was also very specially marked by 
being foretold by an angel, — the birth of Isaac being the only sinular instaneein 
the Old Testament. The subsequent part of the chapter leaves no room to doobi 
as to who this angel was — the angel of the Covenant, the great Prophet of fte 
Church in every age. (Compare Exod. iii. 2, and many such passages.) Manoah w» 
of the tribe of Dan, which, from its nearness to the country of the Philistines, Ukdy 
suffered most. The promised child was to be a Nazaritef or separated one. Mei 
might be Nazarites for a limited time by their own vow, (Num. iii. 6;) he was to 
be one from his birth, by the appointment of God. His unshorn locks were tota 
the symbol of his strength, and a continual reminder of his peculiar relation to 
God's service. Wine and strong drink, as tending to weaken body and mind^ were 
also forbidden. The mother was to be a Nazarite till his birth. 

Verses 6-14. — The woman told her husband of the appearance and words of lie 
"man of Gk>d;" and he shewed an unquestioning faith, not common on suck 
occasions. (Compare Sam. xviii. 12; 2 Kings iv. 16; Luke i. 18.) He trusts the 
bare word of God. He had the blessedness of " those who have not seen, and jet 
have believed," (John xx. 29.) He desires, however, further guidance as to tits 
upbringing of the promised son, and he prays. God hears and sends an answer. 
The angel re-appears, and repeats his former directions. 

Verses 15-23. — Manoah wished to shew his visitor the usual hospitality. It was 
declined, and he was told that any offering must be made to the Lord, — either 
because he was inclined to shew something of Divine honour to one whom (v. 16) 
he reckoned only a man, (Matt. xix. 17,) or perhaps to intimate that a greater 
than any mere prophet was there. The name of the angel was secret, or, as in the 
margin, wonderful; and he "did wondrously." The miraculous fire betokened 
the acceptance of the sacrifice. There is a resemblance here to the sign given to 
Gideon, (chap. vi. 21.) Manoah and his wife now knew the Divine character d 
the prophet ; and while he was filled with the dread of death, her faith, more cea* 
spicuous on this occasion, drew an inference more honouring to Grod. The virite 
01 the Angel-Jehovah were visits of mercy, foreshadowings of that marvelkis 
declaration—" God sent not His Son into the world to condemn the world, W 
that the world through Him might be saved," (John iii. 17.) 

Verses 24-25.— The promised son was bom, and named Samson. He grew m 
under the Divine blessing; and the Spirit of the Lord — ^the same Spirit that chAixn 
the prophets with their message — began to move him to patriotism, to a knowledfl 
of his mission and his gifts. Gk>d's servants are not all cast in the same mom 
He fits all His instruments for their special work. " There are diversities of gifts, 
but the same Spirit;'* and there are " diversities of operation, but it is the sanu 
God which worketh all in all," (1 Cor. xii. 5-7.) 

Memory -Ba^ercwe— Shorter Catechism 80. — Psalm Ixxxii. 1-4. 
Su^'ect to be Froved^Sin is its own punishment. 


Text for Non^Beading Classes. 
" The woman bare a son, and called his name Samson : and 
tie child grew, and the Lord blessed him." — Judges xiii. 24. 

Samson's Death.— Judges xvi. 
Samson's great physical strength was accompanied by much moral weakness. 
Ee who was undismayed before a thousand men, was but too ready to yield up 
tua confidence in the most important and sacred matters to a worthless woman. 
He was, however, safe while he kept his Nazarite vow ; when it was broken he 
'Vas weak like other men. 

Verses 1-3. — Gaza was the most southerly of the five Philistine cities, and some- 
yrh&t remote from the scene of Samson's former exploits. We are not told why 
he went there : possibly seeking occasion against his country's enemies. Finding 
Jam within the walls of their stronghold, they considered him already in their 
power, and made no immediate efforts to take him. But more watchful than they 
tiiought, he took advantage of their unwatchfulness, and disappointed them. 
"" Before Hebron" (v. 3) seems to mean, toward or on the way to Hebron, which 
was more tiian a day's journey distant. 

Ycnes 4-14. — " The princes of the Philistines knew where Samson's weakness 
lay, tiiough not his strength, " {Hall. ) This they likely, in their heathen ignorance, 
believed to lie in some amulet or charm, and they offered a heavy bribe to Delilah, 
under whose ensnaring influence he had fallen, to entice him to reveal the secret. 
Her attempts were no doubt made at intervals of time, and with seeming indirect- 
ness. Her treachery was too artful to be made apparent. In the third of the 
sportive answers which he gave to her inquiries, (v. 13,) Samson came dangerously 
near the fatal disclosure. 

Verses 15-21. — ^Wearied with the woman's importunity, and not suspecting that 

the would betray him, he "told her all his heart," (v. 17.) Knowing this fiom 

Ills earnest manner, she asked the lords of the Philistines to " come up this once." 

ffiie caused a man to shave off the "seven locks" or tresses in which nis hair was 

•mmged ; and with his hair, the sacred symbol of his dedication to Ood, " his 

-•trwjgth went from him," (v. 19.) Now, how humiliating the plight of the captive 

jitto,— his eyes put out, bound with fetters of brass, and set to the work or the 

«wett menials ! (Ex. xi. 5; Lam. v. 13.) The Lord was departed from him^ (v. 20;) 

lot finally. He had fallen, but he was not utterly cast down, (Psalm xxxvii. 24.) 

Verses 22-81. — Samson's hair "began to grow again." Repenting of his sin, 

•is solemn vow was renewed. The Philistines, not knowing the ways of God, on 

%A occasion of their great feast in honour of Dagon thought of him only as one 

'^ make them sport. The praise of this ^d— represented as half-man, half-fish — 

Jjinst have stung him. It was now, as it were, a matter between Jehovah and 

I)Migon, and the spirit of the heaven-appointed Judges was stirred within him^ 

^ongh in his prayer he speaks of being " avenged for his two eyes," we must go 

heyond mere personal revenge. His death was far from suicide. He had cast 

^isbonour on (i^od's cause, and to vindicate His great name he was willing to " die 

>ith the Philistines." The roof (v. 27) was flat, or perhaps slightly sloping, and 

the whole building rested mainly on the "two middle pillars," (v. 29.) 

Samson is mentioned in Heb. xi. 32 as one of those who triumphed through 
firm faith in God ; and it is noticeable that Scripture gives a fuller account of him 
ihan of any of the other Judges. 

Pbactioal LissoNS.- 1. It is dangerous to trifle with temptation. Let us 
aeek, when tempted, to follow Christ's example, (Matt. iv. 3-11,) and to- obey the 
eoiinsel, " Resist the devil and he will flee from you." 2. Even (^d's chosen 
servants may fall into grievous sin. This should teach us to " watch and pray, 
lett we enter into temptation," (Mark xiv. 38.) 3. God's name is -dishonoured 
by the sin of his servants. Samson's fall, like David's, " gave great occasion to 


the enemies of the Lord to blaspheme/' (2 Sam. xil. 14.) 4. God will vindicate 

His glory and the honour of His cause. He will *' avenge His own elect," (Lake 

xviii. 7,) and will be magnified in them, "whether by life or by death,*' (PMl i. 30.) 

Memory ^a^erose— Shorter Catechism 81.— Psalm Izxxiv. 6, 6. 

Subject to he Proved— Go^ humbles the Proud. 

Text for Non-Reading Classes. 
" Samson said, Let me die with the Philistines. And he bowed 
himself with all his might ; and the house fell upon the lords, and 
upon all the people that were therein: so the dead which he slew 
at his death were more than they which he slew in his life.' — 
Judges xvi. 30. 

Jesus Teaching His Disciples.— Luke xii. 1, 2. 

I. Jesus' Teaching y (v. 1.) — Jesus is a heavenly teacher— is God. Knowing aQ 
things as Creator and Kuler of the universe, He knows us, our depraved natan, 
our weakness, our sin, our danger, our need. As a skilful, wise physician, know- 
ing fully our case. He prescribes the proper medicine. He is himself the cure fix 
a sin-diseased soul. He freely offers the cure to us. A fooUsh patient refiises 
medicine ; a sinner rejects the truth and dies. 

Christ speaks to us. How great the privilege and mercy! There is a ''regioa 
and shadow of death" into which the light has not penetrated. How great onr 
responsibility! We hear not for our salvation. How great our sin and deserved 
condenmation ! Note the anxiety of the people to hear Christ. How they put to 
shame our indifference! (Christ's instruction here has direct reference to, and 
bearing upon, the future work of the disciples as His apostles, and the trials and 
opposition they would have to bear in prosecuting their work. The lesson to them 
is comfort and hope.) Here is balm from Gilead. Listen to the words of Jesn^ 
John vii. 46. 

II. Hypocrisy : its Foolishness and Sin, (v. 1-3.)— A tree is known by its fruit A 
person's actions and words tell his heart. Hence," Keep thy heart," &c. (Ptot. 
iv. 23.) Leaven, though small, has a marvellous assimilating power. Its working 
is invisible, sure, lasting, changing, and giving a new nature to the dough in which 
it is hid, (1 Cor. v. 6.) So fsdse doctrine, superstition, and selfishness in the 
heart. The Pharisees observed the letter of the law only, (Luke xviii. 11, 12.) 
Their doctrine corresponded. This produced a hollow life of pride, vanity, envy. 
They neglected hunduty and love, the soul of religion. They nad their reward- 
the approbation of their own class, and the condemnation of Christ, (Matt 
xxiii. 13-33.) 

Christ warns against all pretence, dissembling, pride, and self-worship. A holy, 
humble heart alone can produce a meek, pure me. Be what you seem to be. 

Hypocrisy is folly, for Gk)d is onmiscient, and there will be a revelation. All 
the virgins had lamps; but the Bridegroom's coming shewed who had oil as well 
The battle and the trial (Aiew the soldier who is true to his colours and his unifoim. 

Hypocrisy is sin, for it is lying. The hypocrite deceives as to his true chanettf 
— ^is a living, acting lie. But God is not mocked, and sin will have its due, (Ber. 
zxi. 8.) Beware of Pharisaism. 

III. Fear: its Bane and Antidote, (v. 4-7). — The sailor prepares for storm oe 
leavingport The sudden squall begets not fear; he is always ready. Christ fan* 
warns ms disciples of trial, persecution, death, and so forearms them. 

1. Man is impotent to destroy the soul. His power is lindted; he cannot toick 
the immortal. Fear of man bringeth a snare, (Prov. xxix. 25.) Weakness yiddi 
to it, and sins. Instance the case of Peter denying Christ. Fear God, who paniahtf 
sin with endless woe; fear the sin He hates. 


2. All things are ordained by God. His providence even descends to details and 
:le things. He does all things for the best, being all-wise. Trust in Him as 
irciful, gracious, good. He supports under the so-called accidents of life. A 
dier distrusts the skill and courage of his general, and enters the battle dis- 
ieted and fearful. Whom God has bought with His Son's blood He will surely 
fend and love. "Trust in God and do the right." (Roman Penny, Denarius = 
d.; Roman farthing = Jd.) 

IV. Confession and Professum of Christ, a Duty, a Pleasure, -a Revmrd, 
8, 12.)— A true loving servant honours and magnifies a good, land, unselfish 
aster. The master rejoices in the truth. 

Confession is not complete without profession. The cleansed heart and the 
Dewed conscience must out in a firm, manly, public acknowledgment of Christ 
God and our Saviour. True Christianity is active, is straitened in itself until 
performs its duty, viz., to reveal Christ and save the lost. The en^ouragetnent 
irist gives, — ^the Holy Ghost, to prompt, to help, and to justify, in circumstances 
need, and times of danger. (See this illustrated in Acts of the Apostles.) 
Christ arms His followers for the fight, and inspires them with fortitude and 
)pe. Note the extreme danger of mocking and deriding at the power and work of 
le Holy Ghost, of hardening the heart, of not yielding to the voice of conscience^ 
being heedless of the whispers of the Spirit m the soul. The reward— Chiiat, 
sfore God and angels, claims and owns His followers, and welcomes them to 
ory. Denial— Trefer worldly interest to duty to God, value the earthly above 
le heavenly, choose man's friendship rather than God's approbation ; and the 
mishment is to appear before Gk>d with Christ, not our advocate, but our judge, 
id a witness against us. Story of rich man and Lazarus an illustration. 
Now is the day of salvation, (2 Cor. vi. 2.) 

Memory Exercise — Shorter Catechism 82. — Psalm Ixxvi. 7-9. 
Subject to he Proved — God alone is to be feared. 

Text for Non-Beading Classes, 

" Even the very hairs of your head are all numbered. Fear not, 
herefore : ye are of more value than many sparrows." — Luke xii. 7. 


Lksson XXIV. — Points/or illtistration: — A clean heartbetter than washed 
cups (50) — strict attention to trifles does not make up for neglect of 
more solemn duties (51) — ^the danger of partaking in other men's 
sins — the danger of hindering the salvation of others — the hypocrite 
shall be unmasked (52.) 

50. Change of Heart. — A clergyman having made several attempts to 
^form a profligate, was at length repulsed with, '* It is all in vain, 
octor ; you cannot get me to change my religion." ** I do not want 
lat," replied the good man, " I wish religion to change you." 

51. Charity greater than Eeligious Observance. — It was my custom in 
ty youth [says a celebrated Persian writer] to rise from my sleep to 
«teh, pray, and read the Koran. One night, as I was thus engaged, 
ly father, a man of practised virtue, awoke. " Behold," said I to him, 
thy other children are lost in irreligious slumhers, while I alone wake 


to praise God." '* Son of my soul," said he, "it were better for tbeeto 
be engaged in irreligious deep, than to awake to find fault with thy 

What are another^s faults to me? 

I Ve not a vnlture's hill. 
To peck at erery flaw I see, 

ioid make it wider stilL 
It is enough for me to know 

I *ve folUes of my own. 
And on my heart the care bestow. 
And let my Mends alone. 

52. The Hopes of the Hypocrite, — " To what shall I liken the hopes 
of the hypocrite?" asks the Rev. Mr. Bower. ** A certain person, who 
lived in a country town, desired, although he was only a poor man, to 
mdce as great a show as his rich neighbours. Accordingly he wrait on i 
journey to a distant city, and succeeded, by means of various false repie- 
sentations, in borrowing a little money. As soon as he had it he returned 
home, determined to produce an impression on his fellow-townsmen. He 
then dressed his wife and himself in handsome clothes, and bought bones 
for his children to ride. ' Now,' said he, * I shall be respected. Peopb 
only look at the outside ; and doubtless after a time I shall be put into 
the offices of the greatest trust' But he was deceiving himself^ and lU 
his hopes were doomed to disappointment. ' What a show our old ndgb- 
hour is making ! ' said the other inhabitants of the town. * No doubt he 
has had a legacy left him,' said one. ' Or his wife has come into a i» 
time,' said another. * Or it may be his lands have yielded more abnn- 
dantly this year than last,' said a third. But at length one little old 
man, who had lived for some time in a distant part of the countiyt 
returned to his home in the town; and when he saw the show made % 
the would-be great man, he told, as a secret he had learned in sobm 
roundabout manner, that he had been borrowing money at a high rate 
of interest, just to make a display before his neighbours for a little whUe. 
Upon this one of his enemies — for there were many who became jealous 
of his prosperity — wrote and told the person of whom he bad obtained 
the money all the bad things he could collect together. And before long 
the creditor sent officers to seize his client, who sold his house and all 
his possessions, and cast him into prison. Thus was he ruined, with the 
whole of his family, through desiring to fill a conspicuous position hj 
deceitful means. In like manner also are the hopes of the hypocrite 
doomed to be overthrown, and he himself destroyed, by means of his 
own deception." 

Lesson XXV. — Foints for illustration: — ^The Nazarite (53)— the angd 
and his name — the sight of God gives life through our accepted 
sacrifice — a child's growth with the Lord's blessing (54.) 

53. The Nazarite, — The law of Nazariteship is laid down in the boob 
of Moses, (Numbers vi.;) but this is the first instance we have of iti 
practical application. The Nazarite (or separated one) was to be ooft* 
sidered as in a special manner separated from ordinary life to reUj^ 
parpoaes; and his condition, as consecrated to the seirioe, worship, and 


honour of God, was to be manifested by certain personal peculiarities and 
acts of self-denial. The chief personal peculiarity consisted in the hair 
being suffered to grow during the whole period, even for life ; and the 
chief self-denial in abstinence from wine and all strong drink. The 
obligation against the drinking of wine was secured from evasion, by the 
fruit of the vine being forbidden in every shape, from the stones to the 
husk. . . . The obligation was usually undertaken for a limited 
period, but sometimes for the remainder of life. It might be imposed by 

garents upon their children, even before their birth, as in the case of 
amuel; and in the case of Samson, as well as in that of John the 
Baptist, the condition was imposed, before birth, by Divine appointment 
In these cases there was of course no discharge from the obligations of 
the vow, as there might be when it was voluntarily undertaken, and for 
a limited time. — Dr, Kitto, 

54. Shielding the Children. — Naturalists tell us that the leaves of a certain 
tree are exceedingly offensive to venomous serpents. A traveller relates, 
that seeing a bird exhibit great alarm and distress, without any obvious 
cause, he watched its motions, and saw it repeatedly fly to such a tree, 
pluck a leaf from its branches, and, returning, deposit it carefully on its 
iiest After having thus wrought for a while, the mother-bird perched 
lierself on a branch, overlooking the nest, and there watched the slow 
progress of a large serpent, which her vigilant eye had discovered ascend- 
ing the tree. Coiling itself around the tree, it slowly ascended, untU, 
with glistening eye, and open mouth, its head was lifted above the nest. 
As it came in oontact with the leaves with which the bird had covered 
lier young, *the snake dropped as quickly from the tree as though its 
liead had been shattered by a bullet. Such is the safety of those whom 
the Lord protects and blesses. And, like the leaves of the tree that 
frightened the serpent, the Sabbath school, the religious periodical, the 
Vious companion, and the dailv prayer, are means to shelter the young 
Mart from all the fiery darts of the wicked one. 

Lesson XXVI. — Points for iUustration: — Physical strength and moral 
weidmess — the true kind of strength (55) — misplaced affections (56) 

55. " I am Strong in Him" — '' The other day," says the Rev. Dr. 
Norman Maoleod, "I wasr equested by a brother minister, who was 
ittiwel], to go and visit a dying child. He told me some remarkable 
things of tms boy, eleven years of age, who, during three years* sickness, 
had manifested the most patient submission to the will of God, with a 
^t&galar enlightenment of the Spirit I went to visit him. The child 
^^«d suffered excruoiatinff pain; for years he had not known one day's 
''est I gazed with wonder at the boy. After drawing near to him, and 
ipeaking some words of sympathy, he looked at me with his blue eyes — 
^ oonld not move, it was the night before he died — and breathed into 
^y ear these few words: * I am strong in Him.' The words were few, 
1^ uttered feebly; they were the words of a feeble child, in a poor 
Imne, where Uie only ornament was that of a meek, and quiet, and 
tilbotionate mother; but these words seemed to Uft the burden from the 


very heart; they seemed to make the world more beaatifdl than ever 
it was before; tney brought home to my heart a great and blessed troth. 
May all of us be ' strong in Him ! * " 

56. The Right Bestowment of the Affections. — The main part of trae 
religion is the right bestowment of the affections. When these are set 
on things above— on God, and on Jesus who sitteth at G-od's right hand 
— they are set as high as a seraph can set his. They are set so high 
that they cannot fail to lift the character along with them, and make Ms 
a peculiar life whose ends in living are so lofty. A self-forgetting 
devotion to some noble earthly character has exerted a refining and 
elevating influence on many. Veneration for some illustrious sags 
has sometimes quickened a sluggard into a scholar; and enthueiastie 
attachment to a high-souled patriot has been known to kindle up an 
idler into a hero. But there is only one of character so lofty and of 
influence so transforming, that love to Him will convert a sinner into a 
saint Such an one, however, there is, and it is the business of the 
Gospel to make Him known. — Dr. J. Hamilton. 

Lesson XXVII. — Points for illustration:— Yeeu God, who hath power 
after death — trust God, who cares for the sparrows (57, 58)— we 
must own Christ that He may own us — the Holy Spirit's teaohing. 

57. Providence. — The Rev. Mr. Nosworthy, who died in 1677, hai 
from the persecuting spirit of the times, been imprisoned in Winohfistar. 
After his release he was several times reduced to great straits. OnoOi 
when he and his family had breakfasted, and had nothing left lor 
another meal, his wife, lamenting her condition, exclaimed, " Wh«t ahaU 
I do with my poor children?*' He persuaded her to walk abroad witk 
him, and seeing a little bird, he said, " Take notice how that little Iriid 
sits and chirps, though we cannot tell whether it has been at bieakM; 
and if it has, it knows not whither to go for a dinner. Then be of good 
cheer, and do not distrust the providence of God; for are we not bettes 
than many sparrows?" Before dinner they hsid plenty of provisioiiB 
brought them. Thus was the promise fulfilled, " They who trust in the 
Lord shall not want any good thing." — Whitecross. 

58. A GhilcTs Faith. — Some time ago a boy was discovered in the street, 
evidently intelligent, but sick. A man who had the feeling of kindness 
strongly developed went to bA him what he was doing there. " Waiting 
for God to oome to me."— "What do you mean?*' sud the gwitleaiiiw 
touched by the pathetic tone of the answer of the boy, in whoee eyes and 
flushed face he saw the evidence of fever. " Gh>d sent for motiier, and 
father, and little brother," said he, " and took them away to His home op 
in the sky; and mother told me, when she was sick, that Gtod would tab 
care of me. I have no home, nobody to give me anything; and so I cane 
here, and have been looking so long up in the sky for God to oome aad 
take care of me, as mother said He would. He will come, wont He? 
Mother never told a lie." — " Yes, my lad," said the man, overoome witk 
emotion, " He has sent me to take care of you." Ton should havB seen 
his eyes flash, and the smile of triumph break over his face, as he said, 
" Mother never told me a lie, sir; but you have been so long oq ike wayr 



NO. VII.] JULY 1, 1873. [vol. xxv. 


[n the reports on Sabbath schools recently presented to the General 
^Bsemblies of the Established and Free Churches, there is a significant 
iinlformity upon a point which ought at once to challenge the earnest 
ittention of the Committees of these tlhurches charged with the care 
>f their Sabbath schools. On referni]^ to the abstracts of the reports 
in another page, it will be seen that each of them shews a falling off in 
the number of scholars. This result may or may not be traceable, in 
lome degree, as has been suggested apologetically in regard to one of the 
Cfhurches, to irregularity in making the annual returns. But the same 
thing may be said of the inequalities casting up on a comparison of any 
aoe year's returns with those of another; and as absolute accuracy can- 
Dot be expected, we are content to taJke the yearly average as upon the 
whole presenting a fair estimate of the state of the schools. It can 
scarcely be credited that the unfayourable result in the schools of two of 
ttie principal Churches in Scotland has been occasioned by a chance 
inregolarity. In the wholesome rivalry with which the Churches pro- 
Beeute the work of Sabbath school teaching, each body will naturally 
lesire to appear to the best advantage. Here, notwithstanding, is a 
wofold acknowledgment of diminution, which, in respect of the great 
lentres of our growing population, really amounts to a confession of hav- 
ng fallen back. In the interest of our common object, we trust that the 
mowledge of this deficiency will lead to an investigation into its causes, 
ifkd especially into the state of the agency and methods employed for 
excavating'* the children of the lower classes in the large towns. We 
ULVe a strong persuasion that the means usually employed in the dis 
nets inhabited by the classes oaring least about the instruction of their 


children, are not at all adequate to the end of overtaking their religions 
necessities. The report to the Synod of the United Preshjterian Church 
shews a partial diminution in certain Fresh jteries, both of teachers and 


While the revisers of the English translation of the Bible are, from 
time to time, making steady and satisfactory progress with their labours, 
meeting for the purpose in the Jerusalem Chamber at Westminster, the 
scene of interesting events in the religious history of Great Britain, a 
corresponding work is going on in the United States, in order that a 
revised version, receiving the sanction of theologians and scholars in 
both countries, may at length be given to the world with such a weight of 
authority as to command the confidence of the whole English-speaking 

Professor Day, of Yale College, a member of the American Committee 
for the revision of the Bible, states that they are working quietly, hot 
very steadily. The members meet in New York two days on the last 
week of every month for united study and consultation. The compax^ 
on the Old Testament and that on the New meet in separate rooms. 
The British Committee furnish each member of the American Companiea 
with a printed copy of their work as fast as it is produced; and when the 
judgment of the American revisers on any further changes which they 
may propose shall be received in England, a provisional result will hi 
reached, subject only to the final decision of the united body in London 
at the close. 


The attention of the General Assembly of the Free Church was called 
to the neglect of children in the ordinary services of the sanctuary, hy 
Mr. W. Dickson, the exceUent Convener of the Committee on Sabbatii 
Schools. It seems strange, on reflection, that there should be any 
necessity for urging upon ministers of the. Gospel the discharge of a do^ 
80 plainly laid down in their commission — " Feed my sheep ;^ " Feed my 
lambs.'* But it is not the less true, that the practice of devotiHg a sflo* 
tence or two, in the congregational prayer and discourse, to the young of 
the flock, is exceptional and rare; the rule being to neglect aiid '''sttfft 
the children.'* '* Poor souls!** says a writer on the other side of the 
Atlantic, ** if they got as little food at their parents* tables lis they get of 
the bread of life from some pulpits, they would dwindle to skin and 


bone in a month!** A sermon preached to the young once a quarter, 
with a break in the summer months, reducing the children's rations to 
two sermons in the year, is a meagre enough substitute for a nutritious 
dietary; but let us be thankful for even so much, while we take advan- 
tage of every suitable opportunity of pleading with our ministers for a 
systematic recognition of the presence and privileges of the children in 
the services of every Sabbath day. 

At the Annual Meeting of the Philadelphia Young Men's Christian 
Association, held lately, measures were adopted for erecting new build- 
ings on a scale suitable for the wants of an institution which now num- 
bers 3,000 members, and employs an extensive agency in doing good. 

The Hon. Schuyler Colfax delivered a speech, in which the following 
remarks occur: — 

" I have come to speak upon a noble theme, — the Young Men's Chris- 
tian Association 1 But a grain of mustard seed, twenty years ago, planted 
Qot first in the United States, but in Montreal, in the British Pro- 
rinces, and now, by the blessing of Heaven, grown to be a mighty tree 
that fills our Continent, and whose leaves are for the healing of the 
nations. Its very name is a power. It betokens no conflict of sects. It 
symbolizes that grand idea of Christian unity fore-shadowed here in such 
an assemblage as this, to be realized there, I trust by all of us, beyond 
the veil. Its name breaks down the walls of divisions, softens the 
asperities of antagonisms, hushes the strifes of contentions, removes the 
prejudices of partisans, and cements the brotherhood of all those who 
believe that there is but * one Name under heaven given among men 
\irhereby we must be saved.' . . . 

" And as it marches forward in its work it bears no partisan banner. 
TJpon its pure white standard one word only is written, Chbist — a name 
^ power through the centuries — a name stronger, richer, sweeter, than, 
vny of the hundreds of thousands in the English language besides — a 
name that is a solace to the sick in their sickness, to the friendless in 
^eir friendlessness, to the miserable in their misery, and to the dying in 
their death. This one name CHRIST is inscribed on the banners of 
this Association, and with this name they conquer." 

Db. John Hall, who has always something to say to the purpose when 
he addresses young men, remarked that " there were some ' cant words ' 
that have acquired currency in these times which he would venture to 
take as mere strings to hang a few thoughts upon. There is cant in 
other things besides religion. One of the cant words was ' Broad-think- 
ing,' which saw the good in Buddhism, Mohammedanism, Hindooism, and 
possibly Mormonism, but had no special, distinct conviction concerning 
any of them. He was in favour of broad-thinking — recognising the good 
that we are sure is good. He was indebted to scientific men for infer- 


mation given, but he claimed for himself the right to draw the inferences. 
He was in favour of broad-thinking, broad as the race, on the subject, 
' What can I do to glorify the Saviour by helping my fellow-men?- 

" There is another cant word, * Culture,' one kind of which I have no 
faith in. My quarrel is with spurious culture, and not with the real 
This subject has been written up by Matthew Arnold. Once ooltore 
meant intelligence and purity of character. But the spurious culture he 
spoke of was a smattering of poetry, a fluent tongue, a bowing acqaaint- 
ance with two or three German authors, a little thin varnish of French 
polish over the manners. This was spurious. He (Dr. Hall) advocated 
the culture of the memory, culture of the judgment, culture of the 
imagination in pure things, culture of the conscience by its being brought 
for correction to the Bible. This is the culture which these AssooiationB 
are fitted to produce. 

** There is another phrase, ' light and sweetness,* from the Battle of. 
the Books, by Jonathan Swift Neither in Swift's head nor heart was 
there much sweetness. But we may have ' light and sweetness' when 
we go to the God of light, when we have unbroken fellowship— feel and 
reflect His image — then we have light, and the sweetness will develop. 
There is no noise about this light ; there is sweetness in toleration, in 
magnanimity, in helping the fallen, in stooping as Christ did, and speak- 
ing of forgiveness. This Hght and this sweetness I commend to von. 
Always excepting that great bugbear, ' The reign of law,' ' Modem 
thought' is the next most pretentious cant phrase of our time. It is 
said the old agencies are of no use, because times have changed. When 
a Gospel heraJd visited a city in the first century, Plutus, Venus, and 
Bacchus were worshipped, and it was his duty to proclaim against the 
idolatry. Have the times changed? Is not Mammon our Plutos? 
Have we not Venus, or rather unnameable representatives of her? and 
does not Bacchus have his worshippers at the comer of every street? and 
this Association is in the place of the Gospel herald, to guard against 

No one ever told me that I was failing ; but I knew it by my own feel- 
ing, and was quite sure of it when I looked across the schoolroom, and 
compared my restless boys with the class which my friend Robert Falkner 
was teaching on the opposite side. There every boy's head was h&A 
down, in the attitude of interested listening; he could keep them won- 
derfully still, attentive to the very end of the lesson. I do not think he 
told them more tales than I did; he had not such advantages of educa- 
tion and preparation as I had; and yet I was continually rousing up 
some half-sleeper, or roughly forcing round into his place a restless one; 
and again and again feeling more than half inclined to box the moie 
tiresome ones. Many a time I have listened and longed for the ti<^ of 
the superintendent's bell, that would set me free. I studied my leeaons 
carefully; I tried to get illustrations; I was regular and punctual; I sat 
with the children at the sanctuary service; and yet I failed. As a 
teacher, I am quite sure I failed. 


Some at least of the reasons for my failure I have since discovered, 
and will tell them, as they may give some suggestion and help to my 
brother teachers. 

/ began too young, . . . 

/ icas never trained to he a teacher. And this fact discloses the real 
secret of the failure. There are exceptional cases of fitness, in which a 
natural aptitude for teaching may enable a man to dispense with special 
training ; but in the very large majority of cases, they who undertake to 
teach ought to be taught to teach. This necessity was not so fully re- 
cognised in the early days of Sunday schools as it is now, and as it 
is likely to be in the Sunday school conditions of the future. It was 
supposed that every one with the love of Christ in his heart would be 
able ef&cientljr to teach. William Jay, of Bath, used quaintly to 
say, — " There is many a good woman who is not a good washerwoman,'* 
And so there are many good Christians who are not good Christian 
teachers. . . . 

/ was not out of the time of religiotia anxieties. They put me to a class 
to teach a Saviour whom I was myself but seeking; and to unfold truths, 
only glimpses of whose deeper meaning I was gaining. How could I do 
other than fail? ... 

1 preached instead of taught. 1 had an idea that my work was to tell 
them as much as ever I could in the time, so I went on, almost from be- 
ginning to end, with explanations and illustrations. I did not understand 
that the true teacher draws out the mind and thought of his scholars, and 
reaUy makes them teach themselves. I did not know that every truth 
which a child's mind wins is worth twenty truths which a child's mind 
only receives. If I had only known that, I might have accomplished 
better things, as well as had more joy in my work. As I think over my 
work now, I feel there must hate been a great deal of self-conceit in it, 
the poor miserable pride of exhibiting myself, and airing my little bit of 
knowledge for the admiration of a littie lot of lads. — Abridged from ** ITie 

Tkach Intbrbstingly. — To interest children is both a natural talent 
and a developed talent. If you can do it without effort, and without 
study, success a thousand-fold greater may be yours with them. You 
may understand what you teach perfectly, and, if you do not interest, 
the boys will shoot marbles in their pockets, and the girls trim hats in 
their beads, from the time you begin till you close. Telling stories is 
much abused. It is not the only way to interest. Talk in the language 
the children talk in. Pick up things which interest children, and illustrate 
the things of God with them. Christ used lilies, and birds, and fishes, 
and bottles to enforce truth, and so may we. Remember, it is not the 
beauty you see in the subject, but the beauty you cause them to see ; 
not the idea that pleases you, but that which pleases them, which insures 
attention, a decorous class, and punctual attendance. Illustrate ! Use 
objects for subjects, not vice versa. Excite surprise, admiration, joy. 
How? Anyhow, if the truth is not injured, and the day not forgotten. 
— Christian at Work, 


The following critical and discriminating remarks are from a little work 
by the Kev. Dr. Guyler, containing, amongst other things, a chapter oa 
Toplady's unrivalled hymn, " Rock of Ages" : — 

" Toplady*s hymn is as universally popular as the sunshine or the 
vernal flowers. It has been translated into almost every tongue. Dr. 
Pomeroy went into a church in Constantinople, where a company of 
Arminians were singing a hymn, which so moved them that the tears 
were trickling down their cheeks. He inquired what they were singing. 
A man present translated the words, and, lo ! they were the dear old lines 
of ' Bock of Ages! ' When Prince Albert of England was dyiqg, his lips 
/eebly murmured the sweet words of Toplady's hymn. And so it came 
about that the dying prince laid hold of those precious thoughts whieh 
bad their original root in the rude discourse of an obscure layman in an 
Irish bam! 

" We do not dare to attempt the critical analysis of Toplady's wonder- 
ful hymn. Just as soon would we pull a rose to pieces to find out 
where the delicious odour was lurking. The hymn itself is absolute 
perfection. Of all its lines, the two finest are those which are carved on 
a monument in Greenwood, beneath a figure of Faith kneeling before i 
ijross : — 

* Nothing in my hand I bring, 
Simply to Thy Cross I cling.* 

"No device in all Greenwood is more impressive; and no words can 
•express more beautifully the entire empty-handed ness with which a poor, 
weak, sinful soul comes to grasp the Divine Redeemer as its last and 
only hope. The essence of the Gospel is in this matchless couplet It 
has wrought itself into ten thousand prayers for pardon; it has been the 
condensed * confession of faith' for ten thousand penitents. 

" This glorious hymn yet waits for a tune worthy of it. The one in 
ordinary use is by no means of the highest order. Some master of 
music ought to compose an ' air ' which shall describe the majestic 
onward and upward movement of the thought to its sublime dimax. 
The whole hymn is a fervent outory of a broken heart to Jesus. It 
begins in plaintive confession — 

'Not the labour of my hands 
Can fulfil Thy laws* commands.' 

Then the suppliant owns that he is naked, empty-handed, and helpless, 
and foul, and calls out imploringly — 

' Wash me, Saviour, or I die I* 

Then his bursting heart begins to yearn and stretch onward. It reaches 
on to the dread hour when the heart-strings are snapping at the touch of 
death. It sweeps out into eternity; it soars to the judgment seat. It 
beholds the great white throne! And, casting itself down before that 
throne, it pours forth its last piercing, but triumphant cry — 

'Rock of Ages, cleft for me, 
Let me Mae myself in Thee!*" 


In the late American war there were on the Southern side two General 
Officers conspicuous alike for their bravery and their Christian character. 
The one was "Stonewall Jackson," who fell in the battle-field. The 
other, who surviyed the war till 1870, was General Lee. A memoir of 
the latter has recently appeared, and we extract from its pages the fol- 
lowing testimony to the religious character and hopeful death of the 
heroic soldier:— 

** * This is one of our old soldiers who is in necessity,* were his words 
to a friend who discovered him in the act of relieving a broken-down 
wayfaring man, and adding kindly words to his gift 'He fought on the 
other side,' he added in a whisper, 'but we must not think of that' 
When some one pressed him to give his opinion on Apostolical Succession, 
(Lee was an Episcopalian,) be answered, ' I have not cared to think of 
these things; I have aimed to be a Christian.' He abstained from 
politics, and all that his well-beloved native State could do for him after 
he had lost everything for her but his honour, was to make him the head 
of a college or upper school for boys. This college attained a very high 
position under his direction. In writing to a friend about it, he said, 
*I shall fail in the leading object that brought me here unless the young 
men I have charge of become real Christians.' He was a deeply pious 
man, and his soldiers knew It, and felt the power of his inner life. His 
well-worn pocket Bible was his companion during the whole campaign. 

''His death may have been professionally ascribed to cerebral con- 
gestion; but the medical attendants unanimously declared this to be but 
the effect of long-suppressed sorrows; and that this was the exciting 
cause no one could doubt who knew how his hope of complete peace and 
restored tranquillity was deferred from year to year, and how the mental 
depression he struggled in vain to cast off increased, as post after post 
brought him piteous appeals for assistance from those who had served 
tinder him, many of whose families were starring. 

"On September. 28th, 1870, he had spent the evening at a vestry- 
meeting of the church he attended, and had headed a liberal subscription 
for the object which brought it together. On his return to the sitting- 
room, where the evening meal awaited him, his wife remarked that he 
looked very cold. 'Thank you, I am well wrapped up,' was his answer. 
But the words were the last he ever spoke articulately. He sat down 
and opened his lips to say grace — a habit, it is remarked, he had never 
failed to preserve amid all the haste of war — but no sound came from 
them, and he presently sank back in his chair in a half-insensible state, 
from which he never* rallied, expiring tranquilly on October the 12th, 
with his family around him." 

* Far better in its place the lowliest bird 

Should sing aright to God the lowliest song. 
Than that a seraph strayed should take the word^ 
And sing His glory wrong." 



(From the '^ Sunday School Times") 
Why starve the children? They are by far the most hopeful members 
of the flock to work upon. There is no pulpit in Christendom which 
would be degraded by having the word so plainly preached from it that 
the children could understand it; no doctor of divinity, however learned, 
whose true dignity would suffer by bringing his sermons down to the 
comprehension of the most of his children, and then delivering them in 
such a manner as to compel attention even from the youngest. 

A preacher of great celebrity was once publicly giving his experience 
in the line of children's preaching, his efforts in which have been 
attended with great success. It was agreed by most of those who heard 
him, that to preach once a-month to the children is a fine thing. Bat 
another, a minister of even greater success, followed him with the remark, 
"I preach to my children twice every Sunday. And so he does. Instead 
of setting one table for parents and another for children, he portions oat 
to all from the same board a Gospel feast, ample for all, and plain 
onough for the refreshment of the least and the lowest. 

Would that thousands of our ministers would do likewise. Our 
children do not want baby-talk. All they ask for is a sound, common- 
sense Gospel, expressed so that they can understand it. Give them that, 
and we will not so often hear it asked, why the children do not go to 

O'er wayward childhood would'st thou hold firm rule, 
And sun thee in the light of happy faces ; 
Love, Hope, and Patience, these must be thy graces, 
And in thine own heart let them first keep school; 
For as old Atlas on his broad back places 
Heaven's starry globe, and there sustains it, — so 
Do these upbear the little world below 
Of Education— Patience, Love, and Hope. , 

When overtasked at length 

Both Love and Hope beneath the load give way ; 
Then with a statue's smile, a statue's strength, ' 
Stands the mute sister, Patience, nothing loth. 
And, both supporting, does the work of hoih..— Coleridge. 

In the vicinity of a brilliant concert-room was once encountered a 
showily-attired girl, about twenty years of age, whose experience and 
state of mind illustrate the truth of the words, "The way of transgressors 
is hard." "My friend, will you take a tract?" said the missionary. 
Startled, and gazing as if bereft of speech, the girl needed to have the 
question repeated before giving the curt rejoinder, ^^CarCt read.'* "I 
am sorry for that," returned the other, little suspecting the hidden 
meaning of can't. "Perhaps some one will read it to you." But the 
woman trembled, and her eyes flashed wildly, as she added, " Can't read; 
must not read. If^ I read I think; and if i were to think i should go 
MAD." Having said this she hurried off, and was lost sight of in the 
darkness. — Romance of the Streets, by a London Eambler. 




{From the "Biblical Treasury,") 

The country, from Jerusalem and Hebron on the south to Esdraelon 
on the north, presents such constantly recurring features, that a descrip- 
l tion of that in the Samaritan district will give a correct impression of 
'^ the whole. Indeed, were it not for the distant views reaching beyond 
f; Jordaa on the one hand, and to the sea on the other, including long 
'^ ranges, broad plains, and distant blue ridges, the scenery would present 
a most monotonous and uninteresting recurrence of round-topped barren 
■ bills and deep stony valleys. Palestine is, as I have before remarked, 
J the country of all others where distant effects can best be studied and 
Q appreciated. 

The geological composition of the hills is a dark grey, sometimes 

~ nlmost purple, limestone, hard and compact, stratified in beds of an 

^ Average thickness of two, three, to seven feet, and as a rule very nearly 

^ horizontal. These are referred by the French geologists to the early 

"^i miocene or late cretaceous period, and called by them nummulitic. 

Beneath this bed lies another, similar to that on the east of Jerusalem, 

- a soft chalky soil containing a portion of alumina; in fact, approaching 

' to a marl. The beds are much thicker, ranging from ten to nfteen feet, 

^ And in places beds of equal thickness of a flint conglomerate of dark 

colour are found, inter-stratifled. The dip of this formation varies, but 

(apparently the beds are not conformable with the upper limestone. A 

good view of the out-crop of a still lower bed is obtained at the head of 

Wady Farah, an important valley running to the Jordan on the east of 

^&blous. The chalk here is suddenly replaced by a secondary limestone, 

^0 beds contorted with a dip which probably in places exceeds 45°, and 

stratified in thinner beds of dark colour. The strike can be traced for 

^any miles in a southern direction along the plain east of Nablous; 

^Dd a deep water-worn ravine on north-east of the town has left on its 

^est side a strip of the limestone which fringes the softer and rounder 

Outline of the chalk hill. 

This third formation is a dolomitic or crystalline limestone, marked 
ty narrow torrent beds, with natural caverns. The ^outline is sharper 
than that of the nummulitic limestone, which appears, however, to be 
the main feature in the landscape on the south. 

The appearance of the country is what would be naturally expected 
from such formations. Hound stony hills, hemmed in and divided by 
innumerable valleys, mostly narrow and nearly all dry; down these the 
winter torrents which first formed them flow to the plains, but in 
summer the water supply is limited to a few streams and to wells. The 
horizontal beds give a tame outline to the hills, and their only beauty 
consists in their colour towards evening or in early morning, when reds, 
bright browns, and yellows, with bluish or purplish shadows in the deep 
folds of the hills, give, with the distant dim mountains on the east, a 
striking though barren scene. Where soil exists not consisting of grey 
shingle fiom the rock, it is of a rich reddish colour, and it affords, as 
Captain Burton remarks, a valuable indication in searching for ruins, as 
the existence of this virgin soil is a distinct negative proof. — Lieut. 
-Claude B. Conder, 



He has passed sway in his jonthM primes 

His journey of life is o'er ; 
Bat his spirit has reached a fairer dime. 

On the nappy hearenly shore. 
There he sees the Saviour he loved so well ; 

He has joined the ransomed throng;, 
And we who are left behind to weep 

Shall meet him again ere long. 
He was the first of the loving hand 

€rod sent to ^dadde& our hearth. 
And we hoped his lot might be many years 

Of nsefiil life on earth. 
Bat sickness came and weakened his frame. 

And told him he most die; 
For his Master dear, in a nobler sphere. 

Had work for him on high. 
He heard the call from the unseen worid. 

But he heard it nndismayed ; 
For his sool on Christ's atoning wo^ 

And God's trae Word was stayed — 
That Word which says we are justified 

When oar hopes on Jesos r^ 
Which listens the way through the'vale of death 

T6 the country of the Uest. 
He marked the way, and though Jordanlay 

B^ween him and Canaan's sd^ore. 
He had no fear, for his Lord was near. 

Who had trod the path before. 
He knew, through the tide, that the other side 

He would readi with such help Divine; 
And the prospect bright, as with heaven's own light. 

Made his face like an angel's shine. 
Tet strong were the ties which bound him here; 

We all at home oitwined him; 
And fondly he wished one loved one at least 

On his journey to heaven had joined him. 
It mi^t not be ; for a season brirf, 

Witb. tears, we had to sever; 
But well meet— oh how sweet ! — around Jesus' feet. 

To part no more for ever. 
Glasgow. W. T. yi'AxjSLASE, 


The Editor Jmdt U neeetsary to draw fpeeiai att^tion to the arroMgemeKt 
requirimg that aB the muEtter of the Magazine he im the printers* handt 
om the loth of the mu>nth previous to pubUeation, To obviate the ddof 
in issuing the Magazine^ and the consequent incomvenienee and (ost 
arising from neglect of this rule, the printers have received iMstruetioiis 
to insert no communications sent after the 15th, 

It is respeetfuUg requested that ^rports of the District Unions be limtei 
to matter of general interest, and be brieflg stated. 

We eammoi undertake to return rejected eomummneations. 



ludicrous associatious should never be connected with religious 
Scriptural truth. They lessen their impression by detracting 
r sacredness. 


i Schools of United 
aiAN Church. — ^At the 
eting of Synod, Dr. David 
Glasgow, submitted the 

Sabbath Schools. The 
ed that in some of the Pres- 
here is a slight falling off 
teachers and scholars for 
i there is a considerable 
rer the whole Church. In 
e were 10,514 teachej^, 
olars ; and in 1872, 10,870 
^308 scholars. There is 
crease of 356 teachers and 
ars. There is an increase 
lolars in senior and minis- 
;es over 1871, the present 
eing 22,192. If there is 
i attendance on Sabbath 
id ministers' and senior 
.ere is a total of 106,500 
Tsons under instruction, 
t then gave an account of 
b of the suggestion for 

preaching to the young, 
information regarding the 
of the Edinburgh Sabbath 
lion. The agent of that 
p. Charles S. Inglis, had 
with 300 ministers, visited 
kth schools, and delivered 
res in connection with 
education. An overture 

Presbytery of Berwick 
more efficient working^ of 
chools was taken up. The 
eas to the effect that this 
I specially remitted to the 
School Committee, with 
IS to brine; up a full report 
jar upon the actual working 
h schools, and upon the 
3nt8, if any, that may be 
them, and also upon the 
3 of diffusing their blessings 
whole Church; and that 
Bures be taken as to the 

Synod may seem fit, in order to 
secure that this report, when pre- 
sented, shaU receive early and careful 
consideration from the Synod. Dr.. 
Kitchie, Dunse, moved that the 
Synod recognises the vital importance 
of the subject introduced by the 
Committee, highly approves of the 
end in view, ana remits, in terms 
thereof, to the Sabbath School Com- 
mittee to take into consideration the 
actual working of our Sabbath 
schools, the improvement that may 
be made, and the best means to 
diffuse their blessings over the whole 
Church ; also instructs the Committee 
to bring up a report on this remit for 
careful review at next meeting of 
Synod, at a sederunt part of which 
shall be set apart for this purpose. 
The motion was adopted. 

General Assembly of the 
Established Chctbch— Report on 
Sabbath Schools. — Mr. Young, 
Monifieth, submitted the report on 
Sabbath schools. The total number 
of schools reported is 1810, being a 
decrease of 43, compared with last 
year ; the number of scholars on the 
roll is 152,973, being a decrease of 
238 ; the number of teachers is 13,534, 
being a decrease of 90. The number 
attending adult classes is reported as 
being 15,001 — a decrease of 471; 
and the number attending Bible 
classes on week days, 5307 — a decrease 
of 1491. The amount of contri- 
butions for missions during the year 
was £1174 15s. 5|d., being an increase 
of £147 17s. 5id: The number of 
parishes without Sabbath schools 

General Assembly of the Free 
Church — Sabbath Schooi^. — Mr. 
William Dickson, Convener of the 
Committee on Sabbath Schools, gave 
in the annual report: — Number of 



Sabbath schools, congregational and 
missionary, 1701 ; senior cinwwwi, 
indading ministers', 913; totiJ, 2614. 
Sabbath school teachers — male, 
6573; female, 6301; total, 12,874; 
teachers of senior classes, including 
ministers, 941 ; total engaged in i 
teaching, 13,815. Sabbath scholars 
at ordinary schools — ^male, 57,520; 
female, 64^389—121,909; scholars 
at senior dasses — male, 12,509; 
female, 17,430—29,939; total under 
instraction, 151,848, being a decrease 
upon last year of 5699. The above 
nombers shew on an average nearly 
two Sabbath schools to every congre- 
gation in the Chnrch, while there is 
on an average a senior or BiUe class 
connected with each congregation. 
At each of the Sabbath sdiools the 
returns shew an average attendance 
of 71, while each teacher has on an 
average nearly 10 scholars is his or 
her dasa Of the 12,874 teachers 
there are shewn to be over the whole 
272 more males than females; while 
among the 121,909 scholars at ordi- 
nary Sabbath schools there are 6869 
more girls than boys, the proportion- 
ate number of boys having thus con- 
siderably increased. Sabbath School 

Missionaiy Gontributioiis— Total ooa- 
tributions for tiie year, £2706 9tt. 31, 
being an increase over last year at 
£20 13b. 3d. The report idank 
approvingly to the progress of ChiUr 
ren^s Churches. In the diflcuawiiB 
that followed allusion was made to 
the urgent need for better acoommo- 
dation for Sabbath classes. 

Sabbath School GoKYBaiTiOH.— 
The next Convention is annouBoed 
to be held in Greenodc in October. 
Amongst the topics to be introdoeed 
are the means of obtaining a greater 
number of educated Sabrath sdiOQl 
teachers; and school anangemoiti^ 
buildings, furniture, &c. 

Wreck of a Missionaht Ship. 
— Intelligenoe has been reodvad <f 
the loss of the missionaiy sh^ Ikjf 
Spring, which was employed is 
connection with the mission canifid 
on by the Reformed Presbytoiaa 
Church in Scotland,, and the Cana- 
dian and Australian Presbytaias 
Churches in the New Hd»deA 
The vessd was totally wreoked 
during a hurricane which broke OfV 
Andtyum on the 3rd January last 
Fortunatdy all on board irae 

^aiitts ni ^aaU. 

Life of the Re.v. William 
Anderson, LL.D. By the Rev. 
George Gilfillan. London: 
Hodder & Stoughton. 1873. 
For half-a-centiuy Dr. Anderson 
occupied a prominent place amongst 
the notabilities of Glasgow. Apart 
fromhis marked podtion as a preacner, 
he was long custinffmshed by his 
intrejad advocacy of civil and religious 
liberty at home and abroad, by his 
strenuous efforts in support of the 
abolition of slavery, and his active 
interest in all that concerned the 
prosperity of the poor. He was, 
moreover, throughout his career, the 
uncompromising opponent of Popery. 
In Mb early years he 

millenarian views, which he chonahed 
' to the close of life, althou^ he 
had latterly ceased to g^ve them 
prominence in his preaching. Dr. 
Anderson was an ori^nal and in- 
dependent thinker. He had fev 
equals on the platform in his power 
over a popular andi^ioe^ and waa a 
great favourite at public me 
" Diligent as ever among his ] 
and Sequent as ever in his ^ _ 
he was ready as ever to speak' al 
soirees, to assist brethren, and ia 
attend all sorts and sizes of pnUie 
meetings," says his bi^rapher, wbo 
adds, that "in the (Sty Hall ha 
continued to lay about him like a 
man inspired," — an allusioii wtiA 



ill revive in many minds the re- 
Uection of his appearances on that 
ena on sach occasions as the visits 
Glasgow of Kossuth, Mazzini, 
id Gavazzi. In 'later years a 
ccession of family bereavements 
iparted much of a chastened tender- 
»8 to his character. Our readers 
ay rememberhow this was illustrated 
. a singularly touching effusion 
om his pen on the death of his 
irling boy, Willie. Dr. Anderson 
as the author of works on ** Regen- 
•ation," the "Fatherhood of God," 
c, which have extended his reputa- 
on as a theologian far beyond the 
mnediate sphere of his active and 
Befnl public life. The biographer 
as performed his task with affection- 
te fidelity to the memory of his 
iqiarfeed friend, but would have done 
tul more wisely in restraining on the 
•ceaaon some of his own literary 

Pbe Biblical Museum : a Collection 
of Notes Explanatory, Homiletic, 
and Dlustrative of the Holy 
Scriptures, especially designed for 
theuseof Ministers, Bible Students, 
and Sunday School Teachers. By 
James Comper Gray. VoL V. 
Containing the Epistle to the 
Hebrews, to the end of the New 
Testament. London : Elliot Stock. 

!i the progress of the Biblical 
fuaeum we have had related 
pportunities of bearing testmiony 
) the excellency of its plan and 
le elaborate carefulness of its execu- 
on. It is beyond comparison the 
lost comprehensive hand-book of 
cripture exegesis and illustration that 
BS ever come under our notice. The 
Ian upon which it proceeds is not 
inly described; but some idea of 
le multiplicity of the contents of 
le present volume may be derived 
tim the fact^ that the index consists 
: thirty-three pa^es, each pa^e con- 
dning three dosely prmted columns, 
sing in all ninety-nine columns of 
Terences to matters treated of in the 

body of the book. The extent of 
reading and research involved is 
scarcely more remaricable than the 
clearness and precision with which 
these materials are arranged, and the 
limits in which they are condensed. 
Such lucidity of arrangement facili- 
tates reference to the multifarious 
contents of the work. But we should 
convey an inadequate impression of 
the interest and utility of the Museum 
by speaking of it merely as a reposi- 
tory of memorabilia to be occasionally 
consulted. The commentary on the 
text, and the illustrative anecdotes 
and extracts from the best authors, 
render it eminently readable and 
attractive. The intelligent Sabbath 
school teacher will find it serviceable 
in no ordinary degree in the prepara- 
tion of lessons; but, indeed, every 
systematic reader of the Bible will 
derive invaluable aid from the con- 
tents of the Museum. We have only 
to add a piece of information that 
will gratify the desire of all who 
possess the five New Testament 
volumes now completed; we learn 
that, after a short interval, the Old 
Testament section will be published 
uniformly with the New Testament. 
In the meantime, we congratulate 
Mr. Grav on the successml com- 
pletion of the present division of his 
great task. 

Blending Lights ; or, The Belations 
of Natural Science, Archaeology, 
and History, to the Bible. By the 
Rev. William Fraser, LL.D. 
London: Nisbet & Co. 1873. 
Tele infidelity of our time, abandoning 
tiie effete weapons of the scepticsiL 
writers of last century, resorts to 
natural science and modem historical 
research for instruments wherewith 
to assail the foundations of the Chris- 
tian faith. The purpose of this book 
is to shew that there is a substantial 
harmony betwixt the teaching of the 
science of nature and those parts of 
Scripture which certain writers are 
endeavouring to bring into a hostile 

IZ*^ Tax m»*iw acaoac. WiCarTTT. 

TiK- puDD CO lofefc work » of laii^ -wa^ m. dhc ftiwitina ol 

GUKiQeBix. BDG. iffifr HH&iur iiBE iciEkmid Suibntti yitirnaM teacboa to Imnr tluft 

ix cnn wioi nmsikaiiut fxuzifiB -ai zx "aaa ise aa^ is tzbc Fialcgr Touqg 

ixdossuSDun jehq cmcaxicx of au^ieiuud^ ^-ai s £&ikt ^»— •''*^**^ cooBitiiig of t 

dakdrxQc' labt preaeia TiTrMwii of I2bt &£es -qo mL. i^ cra^^dieil dmdMi 

-*^ -Hf-Hj^fr {£ ia^ ' is lOifr saloiLliBiai iL liiit ^BnnL w^a hart:, fat iniif 

kaolJ of muaficn «fn*nifi*- -sifi 'hart t-«iz&. Bmiiiiirii'Viil ob SiMwrth eveaii^ 

imdAizc9aaiiGDSuFiaj£-sid>tiai«(jiLBL7 v> iwosiT-^ Dt. Fesmts iiMtnKtuai 

<iciD£sn2ET« jokd csDoic. Ukfi awnnfafia cm siLfr^aoSi oi iit m ia i1 vitk Ae Ohi' 

ix a aousoi&t la^ v-&C i* ^ OtiTHonKn xooaaiLSZid ^rffltiwof vexealed tntk 

5<:ixs 05 na rsi^rs ussd5 scmn foe issx 

Jisra HiEE OiTTTr'TtJciss..— ijEja- IE- ly^L. 
L 77-f r.V';au&.»« :/iW Par:^,iiu -t. 1T-1^l — -Pinr:* ad l2tf iocfie— t3»e neika^ 
^z&3. jienaiEfsrt, sfBCit- mtb jriLaiJ re-.. Itrbit: dK m^iminf— liage» Tanea— esi- 

BSZZtg C^12rt- ETTJiilHLiag- ilifiJf tLHUt . ^rt SKTbleES^ "1^ rCZOdlS. fiuod Slid Cw-hI 

ffWffii iskd swtA ^vidjt J«eds fpesks. Diztzir s pum ix I3»r ^socvne one of fli 
<cmyaffiT jjiqiMaK Hi* iiatgjg^aw jt rsCTTC !>: ija- CTaaon of jm raliwiliiw . A 

lozioesKd ■:aL7 V33l cmfr tb:a)£?;i^ v3[i^ Wl^ dxss be eome to Chmt it 

aL ■ Wlus shsasEusaoot dMt'iifr r&cxsT^'. CLrifii't Isudom is wbil of euth, (Job 
xxiiL 3S. j TTiffia-nnf- 1^ cut cu i^ c^ricu ZDontT. dlixt. Tria. 17-21 p and « the 
Timcn ikk.« is aSBhcBT-. .Jc^ rm. f>. €; zt'iuqI of vlich Omst refioied ts 
jdExszkt iLt c£afr cf lecpoinl jaiffe^ 7it( ^ifs^uc n-ffr jilaariBd of wa* nobili^ ii 
«ii£r brsiLfT. Trikft 'ni3»d ic. keej^iSkt -whz'A zrijiarST, ncBanay Ta> the Jevuku^ 
vliii. CfcT^ iiM- «u5fifit ddM A &nc^^ pmsoEl iai iH tk<' reiS of tite fnailT eqp| 
jaiTtf :■? liar ItsiHiT « ici^wrtr. Iteefjw libt -r.fcr'i^ dmc ir»$ ix* eqputuk^ t^ 
t-> jB£r« IB h zk>T litf frcmmce of C^ois^ vi>: izcxrcTW ^» oocauos, and ladiOi 
bfcgpE3T bea-Btr pf ocrrrt^mffTiPWHi % bean-^SL a2)ixbe£m3iBSB-aikdpaRBt<ifoA|i 
EZ&. Sw i£i£ illafsrauidizi ibf: cih- cf Ant.iT.. -.Ju^ liL ^,) vim 'av/(ii 
fT;VT3T>g ^ tLe <xe.i liiaa * rorrt*i.* .s±i±ar iai;* ibe bevrl.* tiMn *took,| 
(jhcssjoizkz lit "V.*-^ .* . T^rfT" • ii;' . ■■n^<MrT — ',|jp >-« — o^c'tk fia.t ilw * jMscBisBd tkiflfr 
( JaxBtt I'lS. > Axdiduk» ctf ohtlIlt p:iaiiessaBS cszss reaider lo^^^y, nor pmoa 
mazi's life. Tc' J^-'^t ukd -e^illBsii liis "Ilbiis: spulLi-, 

IL TKe Pars&Uy \j. l^-I- ) — Yisszrt zaz. ibt jetr c' pAeslT— the nch man's £u> 
— titt fi ri df liiRDdiz^ >ifgM»iit 3a i3usr woli^ ;' jcct: — the is^fkiJMzi]^^ — God's goo^ 
i»B — iht nc:! iQBi's fin^ ' wJL laeay end clifv AuDners. 

His '-' fndis and ^tods'^ X3« xkA BK«ssxzi!T xszif r^wuBs ^ain, it. Id.) He Ht 
o?T4!Tbd &0X tbe <i&d f cr vhich t^ s:rp£T&£:;T to besiici«^ Waahh \M k 
dmx a&d iis napraaalalin-y il Tim. rL IS. lA.^ C^itsi voaUkave tke pMT*- 
nMonbeRid, . xix. iL'f Tbe ncL i&ui 6i^bsa3x&, and ^eeidn. Hia viff ii 
Iiimibd bf ttie LcciaoB of ihis aroiid. £t££ ico- iizL vwhib is a baordcn and a etfi 
— asBiaeriftVTEU^riO. HispaziddtfKa — tb<- Afcsusu^ icoipeei 

and an idLe. izx^c^as life — is miidwaly lu&ssAi ^j a bDeaik £r::]n God. Man |il* 
poses, G^ i^iiisu. Foc-u : lo think i^a: iV' ^ ittnt^ the siesits oiU€img; w 
iLe lus^r-.;^^ sftz. suisff the spiiitiUkl: thu the uspoial can fonn an dtnd 
iahciix2i:it. AZ irnaseiaeiiis, plans, df:a£z». sh:^i hare a lefei e ie to etwotft 
azkd K c^=JiiJci£=.T. ;-»Jo::5 God. Drive irxL ihe hear: all tKiriiacIa detut tUlK 
irnriijr rxii* aai p^Dssesaoois. It is cereioiBsai^ss. vhieh is idolatiy. 

IIL tti Leaim t/tJie Psral'if opiaiA^, iSv^trut^J, ^md em/<^^md, (r. 2^) 
— 2^ J^OBQB is— be n-^t orer-anxioadj caudal oonaeni^ tbe arants of tfaislifk 


adent care Qod does not forbid^ but that which distracts the mind. To be over- 

zioos is distrusting God, and infidelity. To trust Gknl's providence, and not to 

3 our powers and ucnlties for the end for which they are bestowed, is tempting 


Christ gives these reasons to enforce and illustrate the lesson :— 

1. Gk>d made our bodies, and breathed life into them ; He will, therefore, "v^hen 
s confidingly, humbly ask it, give us what is necessary to preserve them, (v. 22^ 23.) 

2. God feeds the fowls, which labour not; how much more will He feed us His 
dldren, who labour, and who ask and expect His blessing upon our work, (v. 24.) 

3. Man is unable to do a little thing without God's interference ; why then should 
» attempt to do great things in his ovni strength, and disbelieve in God? (v. 25, 26.) 

4w The flowers owe their nourishment, beauty, and fragrance to God. They 
ave no care, and are cared for. Man's life and usefulness are under God's superin- 
mdence. God will support and cherish man more, and especially when he wor- 
tiips and trusts Him, (v. 27, 28.) 

5. To be over-anxious about bodily wants is to deny Gknl's providence, and to 
tve Uke the heathen, " without hope, and without God in the world," (v. 30.) 

6. God knows our wants. He is kind and wise, and will give us what is needful. 
?. 30.) 

7. Salvation is the primary object of man's life. Gk>dliness has the promise of 
X)th heaven and earth, (1 Tim. vi. 6.) God is omnipotent, and will fulfil His pro- 
niw, (V. 31, 32.) 

Practical Inference, — Dispose of superfluities in charity. Who does this gives to 
Qod, who lays up for him an imperishable, everlasting treasure in heaven, ^believe 
to, and act upon it, and your heart will often go to the place where Gkxl's honour 
Mleth, (v. 33, 34.) 

Memory ^awcise— Shorter Catechism 83. — Par. xxi. 1-3. 
Subject to be Proved — (Jod cares for His People. 

Text for Non-Reading Classes. 
" Seek not ye what ye shall eat, or what ye shall drink, neither 
e ye of doubtful mind. . . But rather seek ye the kingdom of 
»od; and all these things shall be added unto you." — Luke xii. 


Jbsus Teaches Watchfulness.— Luke xii. 35-48. 

rrhe same parable was spoken in a different place to a somewhat different 
idience, at a different time and in a different connection, by Christ. — See Matt. 
dv. 42-51 ; Mark ziii. 33-37. lUustrate and enforce the duty of watchfulness by 
r^erence to Christ's prediction concerning the capture and destruction of Jeru- 
ilem by the Romans.) 

I. 7%e Dtt^y.—Watchftilness and fidelity. Not watching only— work as well. A 
ithfol, earnest, true workman seeks knowledge to guide him, a plan to work by, 
i end to aim at. The lord in the parable gave his servants instructions concem- 
Ig their duty before his departure. A faithful servant makes not his master's 
bMDoe a reason for neglect, and for abusing his trust, (v. 42-45.) Our Lord gives 
• — teacher and scKblar alike— work to do; in the street, in uie school, in the 
oikdiop, at home, at all times; and our instructions and encouragement we find 
I His Word. 

Watching implies uncertainty— uncertainty should beget constancv in watching. 
. sailor on an unknown sea is always on the outlook for rocks ana dangers. A 
ntinel is always on the alert to detect the approach of a foe. Sleep to him is 
eath. The lord in the parable has gone to a wedding. (Jewish weddings were 


celebrated at night.— See the parable of the Ten Virgins, Matt, xxv., which oaa 
be used here as an illustration of the subject.) The time of his return is uncertaii. 
The faithftd servant will watch with burning lamp and girded loins for his retanL 
all through the night watches, (v. 36-38.) (" Girded loins " — ^loose garments tackra 
up in belts, for travelling or serving. — See the four night watches, Mark xiii S5.) 
Also, doubt as to the tune of a thief s coming should induce constant care and 
vigilance, (v. 39.) So 

Christians must be ready, and watch. Life is uncertain— death is sure. Nothing 
can secure us against the haps of life, in the midst of which we are in deatL Ba I 
prepared to meet thy Gk)d. 

ri. The Reward.— I. The lord girds himself, becomes a servant to the faithftd ' 
watchers, and supplies them with meat, (v. 37.) This illustrated in Christ's con- ! 
descension, (John xiii. 5.) Our Lord cherishes, nourishes, guides, supports, saw j 
those who trust in Him, work for Him, and await His coming. \ 

2. The lord exalts the faithful servant, making him a ruler, (v. 44.) True, Mh- ; 
ful, vigilant Christians receive daily increase of grace, and spiritual sifts. All that ' 
Christ hath of pardon, of comfort, of hope, of joy, of pleasure, is at their commail 
and is administered for their salvation. They enter into glory, and are kings aal 
priests for ever. 

Note the awful punishment of the unfaithful servant, (v. 46.) (" Cut in smoder,* 
an ancient mode of execution, Dan. ii. 5; iii. 29; 1 Chron. xx. 3.) Ourdatyii 
commensurate with our knowledge ; our responsibility is measured by our om^ j 
tnnities and advantages. Ignorance of God's will is sin, and will be panimt i 
(^48.) To every one has God given, more or \6ss, the means of instmctkHi j 
Those who have much light, (or the qpportunUy of receiving much,) and doBol I 
improve it for their salvation and the good of others, will be punished in propcf- 
tion to the light they have abused, (v. 48.) Note the seriousness of living ut 
land of Bibles and Gospel preaching. One voluntarilv ignorant is a great sumar; 
he will be judged accoraing to what he might have known. His ignorance ii i 
false plea. Our very circumstances impose duties on us, ^nd beget our respoui' 
bility. Walk in the light. Watch and pray. 

Memory Hxercise— Shorter Catechism 84.— Par. xxvi. 4-6. 
Subject to be Proved— Ghx\s\. is our Lord. 

Text for N'on-Reading Classes. 
" Be ye therefore ready also : for the Son of man cometh at aa 
hour when ye think not." — Luke xii. 40. 

KuTH CHOOSES Naomi's God.— Ruth i. 

I. l7Uroduction.—T\ie Book of Ruth is an appendix to the Book of Judjf* 
It gives a vivid picture of the trouble, uncertainty, and desolation which tbi 
remissness and sin of Israel, once and again, brought upon the fair Land of 
Promise. It seems also to be an introduction to the Books of Samuel, which cob- 
tain the history of David, as it gives the genealogy of that prince. It is also ram 
as supplying certain Unks in the genealogy of Christ, (compare Matt. i. with Rw 
iv.,) and pre-intimates, by the adoption of a Gentile woman among Christ's pro- 
gemtors, the final reception of Gentile nations into the true Church. 

The author of the book is unknown. By most it is ascribed to SamueL It > 
most likely that the author of the Books of Samuel was also the writer of this litfl> 
book, as it seems the necessary com|dement of his plan of the history of JkAL 

It was written at a time considerably remote from the events it records. (Sea 
chap. iv. 7 and 22; by implication, ch. i. 1.) When the events occuiied haw 
been vanoualy placed. The " famine " mentioned in chap. i. 1, is the only cine 


have to the time. Usher's opinion, which assigns it to the age of Qideon, is 
most probable. The oppression of the Midianites, mentioned in Jadg. vi. 
, produced a famine which wasted the land ** till thou come to Gaza," and hence 
braced Bethlehem. Jndah was adjacent to Moab, and removal thither was 
ural and easy. 

I, The Story, —Picture out the " famine " — bands of invaders ruthlessly destroy- 
or carrying away the crops — ^the misery— the desolation — the concealed morsel 
he despair of hunger— Emnelech parting with his property to procure food — 
resolution, arrived at after great suffering, mental agony, and grief, to leave his 
ave Bethlehem, and dwell, mayhap in security and plenty, for a time, with the 
anger and the heathen in the country of Moab. Elimelech (God is my king) 
i Naomi (beautiful or amiable) were persons of wealth and distinction. They 
re well and honourably known in Bethlehem, (v. 2 and 19,) and were nearly 
ated to Boaz, the head of the tribe of Judah. 

E^cture out the weary, sad journey, by the mountain defiles to Moab— the resi- 
Qce in Moab— the home-sickness — one comfort, their God can keep and save 
am in the land of the stranger as He did their forefathers. God's ways are 
Kmtable. The famine and the foe spare, but death follows, and finds his victims 
the strange land. Elimelech dies. Mahlon (infirmity) and Chilion (finished), 
I surviving sons, marry respectively Ruth and Orpah, daughters of Moab, and 
olafters. Mahlon and Chilion die — their days cut short, say the Jewish inter- 
«ters, because they had transgressed a decree of God, in joining affinity with a 
^mgb people, (Dent, xxiii. 3.) Naomi is left, lonely and bereft, with her two 
Mufters-in-law. How she longs for rest — perchance even in the grave. The 
od news arrive— plenty and peace again in the land of her fathers. This begets 
wh life in her, ana the resolve to seek her home. Picture out her sorrowful, yet 
id preparations — ^her journey, convoyed by Ruth and Orpah. The parting — 
lomi's request and blessing— the contending feelings — Orpah's affectionate fare- 
fl, and return "unto her people and unto her god,*' (v. 15,) (Chemosh, the chief 
d of Moab) — Ruth's tender, touching entreaty, and choice— God's Spirit working 
her heart— Naomi's consent. Homeward bound, but with a bleeding heart— 
e sad, sympathizing hills— the long, long, weary way — Bethlehem in the distance 
last— signs of plenty around: it is the barley harvest, (beginning of our spring,)— 
lomi and Ruth enter the well-known gate — Naomi overcome by her feelmgs, and 
e remembrance of the sad calamities which ten years' stay in Moab have brought 
x>n her. " Call me not Naomi," said she to the greeting of the Bethlehemites, 
Call me Mara, (bitter,) for the Almighty hath dealt very bitterly with me." So 
ith a heavy heart she finds again her dear old home. 

III. Le8807is.—ThQ present life is one of calamitous changes which we can 
nther foresee nor avoid. Trust in God's overruling providence bears up the 
)irit under all adversity, and has a sure and enduring reward at last. 
No depth of afliiction is without its ray of hope. Through all the darkness and 
le gloom we may get home at last, through Him who is the Way, the Truth, and 

Not only let us praise, commend, and recommend Ruth's choicfe, let us make it 
ff ourselves. Our only security in this life lies in making Naomi's God our God. 
^ only hope for the immortal life lies in trusting Christ, our Saviour, the way to 
lod and heaven. 

Memory Exercise— Shorter Catechism 85.— Par. x. 12-14. 
Svbjeet to he Proved— ^% cannot flee from God. 

Text for Non-Beading Classes. 
" Ruth said, Entreat me not to leave thee, or to return from 
allowing after thee : for whither thou goest, I will go ; and where 
lou lodgest, I will lodge : thy people shall be my people, and thy 
od my God."— Ruth i. 16. 




{looking out for work, (v. 1-3.) 
at work in the field, (v. 4-17.) 
at home in the evening, (v. 18-23.) 

I. RtUh looks out for work, (v. 1-3.)— Naomi has a rich relation, (▼. 1.) Bat 
she neither hocLsts of him nor begs of him. Instead of making frequent and 
unnecessary allusions to her '' friend Boaz," she does not seem, as yet, to hut 
even mentioned him to Ruth, (v. 19, 20.) Ruth, too, has a mind above beggiogi 
and is not ashamed of honest work — ^though well brought up is willing to becomft 
a humble gleaner. The proposal is her own, and does her great credit. They hue 
just returned to Bethlehem, and she wishes to begin at once. But she will ^ 
nothing without first obtaining the consent of Naomi. So she says, ''Let me no* 
go to the field and glean." " Thefidd"— not " the fields," for the greater piiirf 
Palestine was one large field without fences, the different farms being sepantei 
only by landmarks and trenches. Gleaning com and gathering wool were at (M 
time the privilege of the poor in our own country. They are now provided ftf 
otherwise. Ruth, being " a stranger" and *' a widow," had a double claim ontke 
Jewish fanner, (see Lev. xix. 9, 10, and Deut. xxiv. 19-21.) But she foresees tint 
stingy farmers may deny her claim. Still she resolves to try: hopes to "M 
grace " in the sight of some one. Nor will she touch a straw until she obtiitf 
leave, (v. 7 ;) for it is a poor favour that is not worth the asking. Naomi heaiti^ 
approves of Ruth's proposal, and Ruth at once sets out for "the field." "AndM 
hap was,"— by the merest chance, or, rather, by an overruling Providence, di 
lights upon the part of the field belonging to Boaz. Ruth has brought down br 
mind to her circumstances, and the God of the widow is about to exalt her. hd 
this apparently trifling incident of lighting upon Boaz's part of the field, is onetf 
the links in the chain of His providence: for 

" There 's a Divinity that shapes our ends, 
Rough-hew them how we wilL" 

See (1.) The duty and reward of humility, (Matt, xxiii. 12.) 

(2J Of industry, (Prov. xxii. 29:) for though Ruth did not ^' stand before kings," 
yet David and mvid's Lord were her descendants. 

(3.) Let young people learn from her to show dutiful respect to their mother and 
their mother's opinion, (v. 2.) 

(4.) If their parents are poor, let them contribute heartily to their support 

II. At icork in the field, (v. 4-17.) — Picture out to the children the harwrt 
scene — the reapers, binders, gleaners — the hot climate, hence "the house" orfaBt 
in which tiiey took their meaJs, and the vinegar and water to quench their thM: 
the water drawn, perhaps, from the famous well of Bethlehem, (2 Sam. xxiii. 15.) 

Boaz, though a farmer, lives in town, (v. 4,)— the usual practice in Palestine. 
Though " a mighty man of wealth," looks into farm operations himself, (?. ^ 
iii. 2.) Perhaps his being so wealthy is the result of this close attention to basi- 
ness. Observe the fine feeling existing between him and his work-people. With 
such a feeling between master and servant, a strike or a lock-out could hardly 
occur. On inquiry at his foreman, he learns that the stranger he sees among hi 
workers is the daughter-in-law of the late Elimelech. She is, therefore, a distant 
connection of his own. Here is a discovery ! A poor relation. Will " the mighty 
man of wealth," who moves in the best circles in Bethlehem, be obliged to notice 
or acknowledge her ? The idea of acting otherwise never occurs to him. He it 
once addresses her as his " daughter ,"---(Boaz then was getting up in years,H 
gives her a hearty welcome to glean during the whole harvest, and to quench w 
thirst with the water dravm for his workers, (v. 8, 9.) And when she expresBei 
her Burpiiae that he should shew so much kindness to a stranger, he tells her that 


tory of her disinterested kindness to her mother-in-law is not unknown to him, 
ihat the God "under whose wings she has come to trust" will not disappoint 
These are kind words, and they make Ruth happy. This is the cheapest 
me of the best ways of doing good that we know of: for kind words cost 
ng, and they have smoothed many a careworn brow. They should be sown 
least. Ruth's ^nk but modest expression of gratitude (▼. 13) touches Boaz, 
le shews her more kindness, (see y. 14,)—" And she did eat, and was sufficed, 
eft." " And left"-— for she will not presume upon Boaz's kindness : so with- 
i from the company as soon as her hunger is appeased. This trait in her 
cter makes its own impression on Boaz. So she is no sooner out of hearing 
gain at work than he tells his young men to let her glean even among the 
es, and to drop handfuls for her as if by accident. And he will not lose by this 
tess: for if he is not, in this stranger, entertaining an angel uuawares, he is 
st giving the cup of cold water that brings its own reward, 
tice Ruth's perseverance. Though not accustomed to work, "she gleaned 
even," with just one short rest (v. 7) and the little time it took to appease 
anger, (v. 14.) She kept at it also unto the end of the barley and of the 
: harvest, (v. 23.) At the end of the first day's work she got a stick, and beat 
le grain, leaving the straw in the field. Of actual grain she had about 3.§ 

, At home in the evening.— li turns out now that Ruth had not eaten all the 
ed com that Boaz had handed her. She had purposely kept a bit for Naomi, 
L) Another instance of her disinterested kindness and affection for her 
9r-in-law. With Ruth's attention, and with her success in gleaning, Naomi 
te happy. She has asked a couple of questions, and is imploring blessings on 
sad of the farmer before she knows who he is, or Ruth has time to answer. 
¥hen she learns his name, she remembers former instances of his kindness, 
implores the Lord to bless him, and for the first time acquaints Ruth with 
ict of their kinship. So the first day of the gleaning ends ; and tlungs 
setter than they did in the morning. At evening-time there is light And 
me in for our share of it ; for we see (1) how Qod helps those who help them- 
i; (2) we get a beautiful glimpse of disinterested kindness and affection, 
irhen we look back over the whole day's proceedings we wonder how many 
f homes there would be if all young women were like Ruth. 

Memory Exercise— Sorter Catechism 86. — Par. x. 16, 16. 
Subject to he Proved— Wq should remember the Poor. 

Text for Non-Eeading Classes. 
She said, I pray you, let me glean and gather after the reapers 
Qg the sheaves: so she came, and hath continued even from 
Homing until now, that she tarried a little in the house." — 
1 ii. 7. 

Ruth's Reward. — Ruth iii., iv. ' 
these chapters we see, — 

I. How Naomi makes a proposal, (iii. 1-5.) 
II. B^ow Ruth carries it out, (iii. 6-18.) 

III. How Boaz makes a bargain, (iv. 1-12.) 

IV. Boaz and Ruth married, (iv. 13-22.) 

yaom€8 Proposed, (v. 1-5.)— She reciprocates Ruth's affection, and is anxious 
her settled. The manner in which she proposes to bring this about is not 
judged of by ow ideas, but in the light of tne manners and customs of the 
U From the fact that the proposal is Naomi's, that Ruth consents to it, and 
k>az himself, after it was carried out, thought even more of Ruth than he did 


before, (v. 10, 11,) we may safely infer that there was nothing wrong or improper 
in the coarse adopted, according to the views then prevailing. The harvest is 
now over. The grain is not stacked as with us, it is immediately tlueshed. This 
is done by oxen, (Daet. zzv. 4,) or by dragging a heavy frame over it. And the 
grain is winnowed by throwing it up in shovelfuls, the wind blowing away the 
chaff. This is generally done at night : there being a greater chance of a breen 
then. Boaz attends to this himself. And as the threshing-floor is in ''the field," 
instead of going into town he sleeps beside the heap of grain. See the confidence 
Naomi has in Boaz, (v. 4.) See also the simple trust and ready obedience of 
Ruth : '* All that thou sayest unto me I will do." 

II. The Proposalis carried out, (v. 6-18.) — Buth, in obedience to Naomi's in- 
structions, visits the threshing-floor, and lies down at Boaz's feet. This is in the 
open air: for the threshing-floor, though it may have had a roof, was openaQ 
round. Boaz must have retired early, for he seems to have had his first sle^ ot« 
by midnight, (v. 8.) On awaking then, discovers that there is some one at liii 
feet. Ruth at once gives her name, and states her errand. As her nearest kiM- 
man he is bound to marry her, (Dent. xxv. 5-9.) We infer from v. 10 tiiat Bift 
had besome a favourite on the harvest-field and in Bethlehem, and that yoimgwi 
of even good position had made advances to her. But from a sense of doty, wA 
in obedience to her mother, she comes to Boaz. See the value of a good chanuite; 
Ruth, though humble and obscure, is praised in every house in Bethldiem^ (v. IL) 
Naomi, however, has made a mistake as to Boaz being the nearest kinsman. Hff 
having been so long away, and the fact that she had only lately retained, bm* 
account for the mistake. Boaz, while evidently desiring to marry Ruth hkun 
will not deprive the nearer kinsman of his privilege, if he wish to avail himtelfa 
it, (v. 13.) He promises to see that kinsman at once, and as the day is daniiif i 
dismisses Ruth. By cautioning her to keep silence in the meantime, he shewsM j 
prudence. In the present he sends to Naomi (v. 15) we have another instaimtf 
his considerate kindness. When Ruth gets home she is eagerly questioned If 
Naomi, who seems satisfied with the course of events, and shrewdly obsmes tkt 
Boaz will be ill at ease till the matter is definitely seUled. 

III. Boaz mdkes a Bargain, (iv. 1-12.)— Before the morning is far advuMe^ 
Boaz, with great promptness, and in a very business-like manner, lays the cm 
before the nearer kinsman. This is done in the gates, and in presence of tenddH 
as witnesses. In early times council meetings were held in the ^ates. (TbuVr 
plains Matt. 16-18. See also Prov. zzxi. 23.) The nearer kinsman is quite williflcto 
redeem the late Elimelech's land. But when he learns the conditions of sale hejpfM 
up his prior claim. In witness thereof takes off his shoe, and hands it to &u, 
who is now free to marry Ruth. There and then everything is arranged m te 
form, and the elders wish him joy. 

IV. Boaz and Ruth married, (iv. 13-22.)— In their own joy they do not fixf^ 
Naomi. She is invited to stay with them. And when a son is bon, it is lb 
that is principally congratulated ; for Elimelech's name will now be preserved k 
Israel, (Deut. xxv. 6.) See here (v. 14) and throughout the book the lirrf 
devotion in the common civilities of the people. Naomi is installed as mA 
And all are happy. Look at the genealogical list that follows, and see howfioA 
becomes the ancestress of David and of Christ. She forsook her kindred andkv 
country to follow the Lord, (ii. 12,) and now she is richly rewarded. Herciaeil 
an excellent commentary on our Saviour's promise, Mark x. 29, 30. 

Memory Exercise— Shorter Catechism 87.-^Par. x. 17, 18. 
Subject to be Proved — God's Providence is over aU. 

Text for Non-Reading Classes. 
^^ She lay at his feet until the morning: and she rose up befoie 
one could know another. And he said, Let it not be known tW 
a womaji came into the floor." — ^Ruth iii. 14. 




880N XXVIII. — Points for iUtistration:— The curse and the cure of 
covetousness — ^the sudden call and the solemn reckoning (59) — rich 
toward God — ^the teachings of nature: ravens, lilies, grass (60) — the 
rich promise: the kingdom and all things added (61.) 

)9. The Punishment of Presumption, — A minister who was visiting met 
his walk three young men with axes on their shoulders. He stopped 
i conversed with them. Two appeared somewhat serious; the third, 
[ay, frank young man, replied, *' You see, sir, that splendid white house 
that farm yonder?"—" Yes." *' Well, sir, that estate has been left to 
I by my uncle, and we are now going to do chopping in the woodland 
tt belongs to it. There are some heavy debts on the estate, which I 
ist settle before the farm can be fully mine; and as soon as I have 
ared it of these I mean to become a Christian." " Ah, young man," 
d the pastor, "beware! you may never see that day; while you are 
ining the world you may lose your soul !" — " 1*11 run the risk," said he, 
d they parted. The three young men went into the woods, and this 
ring procrastinator and another commenced felling a tree. A dry, 
ftvy limb hung loosely in the top, and as the tree was jarred by the 
Bcessive strokes of the axe, it quitted its hold, and fell crashing through 
) branches on the head of the young heir, and stretched him on the 
mnd a lifeless corpse ! 

60. The Teaching of the Qrass. — One of the most beautiful parables of 
r Saviour is that in which He teaches the lesson of human dependence 
on Divine care : '' If God so clothe the grass, which is to^ay in the 
Id, and to-morrow is oast into the oven, how much more will He clothe 
a, ye of little faith ?'* Nature in summer impresses this parable upon 
ir minds. The lesson of Jesus is illustrated and enforced oy the silent 
It eloquent beauty of the May fields. An emerald rainbow of mercy is 
an around the warm, quickened bosom of the earth, assuring us that 
6 who clothes the naked soil will clothe us too. Nay, we see the very 
locess by which the Divine covenant is being fulfilled, going on day 
W day under our eyes. We see the fiax extracting from the earth the 
laterials of those fibres which are to be woven into garments for us. 
^e see in our pasture lands the sheep converting, by some mysterious 
ial action, the grass which they eat into snowy fleeces to keep our bodies 
ftrm. Our food and raiment come from the same humble source; and 
16 grass may, therefore, well be employed to teach us our frailty and 
ipendenoe upon God for our temporal blessings. We know that the 
•me law which regulates and limits the supply of our food from the 
ass, also regulates and limits the supply of our raiment from the grass, 
e are apt to think that, by aid of our vast mechanical applianoes, we 
n produce the materials of clothing in unlimited quantity, but the 
ghtest reflection will convince us of the fallacy of this idea. Wool and 
JL are in reality as difficult to produce as com; nay, more so; for, 
lile tiiey are equally subject to the vicissitudes of the seasons — ^to 


blights, and storms, and diseases — they cannot, like the corn, be pro- 
duced in every country, being confined to certain regions and peculiar 
climates. The annual stock of our clothing materials, like the annual 
supply of food, is sufficient only for the annual consumption of the 
human race; so that, year after year, we have to work for our raiment as 
we have to work for our meat. We can no more accumulate and lay up 
in store our wool and flax than we can accumulate and lay up in store 
our corn. Unless immediately used, the moth will corrupt the one as the 
mildew will destroy the other. And in all this we have a most convinc- 
ing proof of the beautiful hfurmony that exists between the moral and the 
physical laws of the universe. He who " causeth the grass to grow for 
the cattle," and by this agency brings food and raiment out of the earth 
for man, has commanded us to " take no thought for the morrow."— Dr. 
Hugh Macmillan. 

61. The Right Order. — When a young man made an open profession of 
the Gospel, his father, greatly oflended, gave him this advice: "James, 
you should first get yourself established in a good trade, then think of 
and determine about religion." ** Father," said the son, " Christ advis* 
me differently: He says, * Seek ye first the kingdom of God.' " 

Lesson XXIX. — Points for illustration: — The attitude of expectan^: 
loins girt and lamps burning (62) — the blessedness of being fooM 
watching — the rich reward; the servants are served — the measoierf 
the reward and the measure of the retribution — increase of privilep 
gives increase of responsibility. 

62. Watchfulness. — When Lucknow was besieged there were sentineb 
guarding the citadel, watching continually against the enemies outside. 
Highland Jessie was often on the wall, watching also, but she was look- 
ing out for friends. So there are two kinds of watching, and we are ex- 
horted to both. 1. " Watch and pray lest ye enter into temptation." t 
*' Blesssed are those servants whom the Lord, when he cometb, idifdlfind 
watching." 1 . Watching against. — Dog at a farm-house watching against 
robbers ; ship at sea, sailors watching against rocks; sentinels guarding 
a city. The Christian has enemies to guard against — who are thef? 
The soul city has two eargates and two eyegates, where enemies often fst 
in. 2. Watching for. — Mary's mother is gone out for the day, 

tain when she will come home. Mary has been busy; now at eveonf 
she is at the window watching each passer-by — looking out for eatt' 
omnibus — bright fire — baby asleep — little brother put to bed — roomtidf 
— kettle boiling — all ready for mother — Mary watches. Servants will' 
ing for return of master. Waiting for the Bridegroom. We are to walflk 
for Jesus. The sentinel's watching is not very pleasant work ; danger- 
anxiety — out in cold and wet — lonely. But Mary's is pleasant work. U 
we are waiting for the Saviour, and look for His coming with joy, it wiB 
be easy to watch against temptation. There was a little girl ill in WmIp 
minster Hospital; she was poor, and an orphan, but had given herheait 
to the Saviour, and now she knew she should see Him soon, and she wu 


ratcbing for Him to come and take her. One night the nurse in the next 
oom heard her voice singing so clearly her favourite hymn — 
*' Happy if with my latest breath 
I may but gasp His name ; 
Preach Him to all, and cry in death. 
Behold, behold the Lamb;" 

md that night her watching ended.— r. B, Bishop in " 8, 8. Teacher J' 

Lesson XXX. — Points for iZZtwtratton;— Famine and flight— unholy 
alliances — death and desolation (63) — the three widows on the way 
— the halt — ^the return of Orpah and the decision of Kuth (64). 

68. The Purposes of God in Bereavements. — " See, father ! " said a lad 
rho was walking with his father, *' they are knocking away the propls^ 
x>m under the bridge ; what are they doing that for ? won't the bridge 
lU?" — "They are knocking them away," said the father, "that the 
mbers may rest more firmly upon the stone piers, which are now 
dished." So God often takes away our earthly props, our nearest and 
est friends, that we may all the more readily rest upon Him who is the 
lock of Ages. 

64. Decision, — On the summit of a hill in a western State in America 
I a court-house, so situated that the rain-drops that fall on one side of 
16 roof descend into Lake ErSs, and thence, through the St. Lawrence, 
ito the Atlantic. The drops on the other side trickle down from rivulet 
> river, until they reach the Ohio and Mississippi, and enter the ocean 
y the Gulf of Mexico. A faint breath of wind determines the destina- 
ion of these rain-drops for three thousand miles. So a single act, deter- 
lines, sometimes, a human destiny for all time and for eternity.— 

^soN XXXL— Point* /or tZZiM«rflrtu?n;— Ruth, her "hap" (65)— her 
humble work — the rich man and his reapers, or the true relationship 
of master and servant — the recognition of poor relations — a daughter- 
in-law's obedience (66). 

66. The Mystery of Providencer'^1 looked upon the wrong or back sido 
fa piece of arras (or tapestry): it seemed to me as a continued nonsense. 
Chere was neither head nor foot therein — confusion itself had as much 
Mthod in it — a company of thrums and treads, with many pieces and 
Mtches of various sorts, sizes, and colours ; all which signified nothing to 
If understanding. But then, looking on the reverse or right side thereof, 
d put together, did spell excellent proportions, and figures of men and 
ttes; 80 that, indeed, it was a history, not wrote with a pen, but wrought 
rtth a needle. If men look upon some of God's providential dealings 
^ a mere eye of reason, they will hardly find any sense therein — such 
to muddle and disorder. But, alas ! the wrong side is objected to our 
^ while the right side is presented to the high God of' heaven, who 
koweth that an admirable order doth result out of this confusion; and 
iiai is presented to Him at present mav, hereafter, be so shewed to us a» 
Gonvince our judgment in the truth thereof.— 7. Fuller. 


66. RutK$ Choice. — Let Moab represent the state of alienation from 
God. Bless His name ! there is a way from Moab to Bethlehem, and the 
melancholy Naomi and the hopeful Euth shall not err therein. There 
are Orpahs too. They set out well, and seem bent on the way of repen- 
tance and faith. They are all the more zealous if they have companions 
of their own age setting out at the same time, and they really appear to 
have tasted of the heavenly gift But our Lord Jesas Christ proves all 
that would follow Him ; and if not at the first test, yet at the second, the 
Orpahs fail. They may walk to the very edge of the land of Moab, but 
there they pause and turn. Their hearts are not yielded to God, and 
they go back to their own people and their gods — ^to the world and the 
world's religion. If they wUl have it so, the pilgrims who persevere can- 
not hinder them. One chooses life, and another death ; one is taken and 
another left . . . 

By the help of this story, let us trace the experience of some young 
convert. Ruth at first had trial in Bethlehem — so perhaps have you. ht 
stead of finding yourself well off, you feel your poverty more than eTer; 
then comes a whisper in your heart, that you cannot be happy in religion, 
a temptation, too, to go back, at least for a season, into the world. But 
you will not go back who have really come to trust under the wings of 
the Almighty. Rather, you will go forth and glean ; you read, and j^fi 
and hear the Word, and, or ever you are aware, you are already in tli0 
field of Jesus. And He is a near kinsman to you, though you have not 
known Him. He knows you, and at the first glimpse of His preseoot 
you fall down, poor and needy, before Him. Henceforth you shall hA 
no good thing, only go not to glean in another field, and your bread ii 
given you, and water is sure. The servants have orders to protect yoe, 
and the handmaids of the Lord will cheer you, and with them you M 
dip your morsel in the wine or sauce of comfort. — Rev, Donald Frcatf, 

Lesson XXXII. — PoinU for iUustration: — The winnowing and tin 

watching of the corn — the advertising —the redemption — ^the witoflM- 

ing by the shoes (67) — the marriage — the Gentiles contribute to tM 

ancestry of Jesus, and share in the fruit of His work. 

67. The Use of the Shoe. — At a Jewish marriage I was standing besUt 

the bridegroom when the bride entered ; and as she crossed the tfaresholi 

he stooped down and slipped off his shoe^ and struck her with the heel et 

the nape of the neck. I at once saw the interpretation of the passage ii 

Scripture respecting the transfer of the shoe to another, in caseAi 

brother-in-law did not exercise his privilege. The slipper being tafcanflf 

in-doors, or if not, left outside the apartment, is placed at the edge of Ai 

small carpets upon which you sit, and is at hand to administer ooifH" 

tion, and is here used in sign of the obedience of the wife and the voi^ 

macy of the husband. The Highland custom (practised in the LoiHtaii 

as well) is to strike — for " good luck," as they say — the bride with an A 

slipper. Little do they suspect the meaning supplied. The regalia ^ 

Morocco is enriched with a pair of embroidered slippers, which aiB^* 

used to be, carried before the Sultan, as among us the sceptre or svtrf 

of state.— Urquharfs " Pillars of Hercules.** 



sro. VIII.] AUGUST 1, 1873. [vol. xxv. 



iD me ask your Attention now to a few suggestions (m what apgeaa to me 
M best methods of patting questions to a class. 

1. The duty that meets the Sabbath school teacher at the very thresh^ 
Id: of his work is to take the measure of his class ;. to see what they 
wewy and what they are likely to be able to leanu Before a lesson ifi 
m^t, some little tact is needed to ascertain what amount, and wh«t 
nlity of teaching, should be given. The risk is two-fold, for we shall 
inally err if we rise above, or sink below, the capacity of the class put 
ito our hands. The common mistake is to overshoot the mark. lit 
aeds no argument to shew that it is worse than idle to thrust an artide 
ito a vessel too small to receive it, or to insist that a little hand shall 
oeld an instrument it cannot even grasp. To very young minds, ideas 
nd language should be eminently childlike, but by no means ehfUdiak; 
■d if fthildiftlmflHa is to be avoided in classes of very young children, yoa 
in easily understand how carefblly it must be avoided in the higher 
iaases. We must simply tiy to hit the golden mean, and thereloie our 
nliminary duty is oorrectly to gauge the mind and character of our 
Aolan, and to shape our procedure accordingly. It may be well to saj 
m, in passing, that it is a mistake to give what maybe called the Infiuit 
8mhs in a Sabbath school to the youngest teachers. It is more difficult 
> teach daun than to teach tip, £>r study may qualify fer tiie one, buA 
qnrienM and taot alone can qualify for the odier. S^m yrhaJb hea jnst 
wn njd^ it will be gathered that tibe success of a Sabbath sehoi^ must 
ipend, in no small degree, humanly speaking, on the proper dassificatimi 


of the adK^ais bj the snpermtfndoit. It is waik next to hopeless to 
questioii a daas in whidi the pqpils hare been proauacaoiis]^ thrown 
together^ izrespectrre of age, and stage of adranoement. 

2. It shoold be laid down as a fixed role, that all teaching should be 
catecheticad, that is, eondncted, as &r as possible, hj q[ae6ti0n and answer: 
Let there be no preaching. To a teadier gifted with flnmcj <^ speech, it 
may be more interesting to declaim a lesson, rather than patioitfy to teach 
it; b«itthisniethod,if pleasant to him, is most nnproffitable to the 8Ghoha& 
It tends, nMne or less, to produce listleBsness^ jost becaose there is not 
the same demand for attrition and moiial effort. The true secret d 
sacoeasfdl teaching is to hdp the joungto teadi themsdyes; and this caa 
only be done by the method of questioning. It will invariably be &ood 
that a lesson will be best imparted in this manner, for this reason, thatit 
win be got as mndi by the effort o£ the learner, as giyoi by the effortcf 
the teadier. Not less true is it that remonstmnoe or practical sff^ 
cation will be more teDing, inteijected here and there, than if given ii 
continnoos discourse. To reach the understanding, we must question; to 
more the heart, question may be reinforced erer and again by penodl 

Assuming, then, that teadiing must be catechetical, the next pdnt ii 
be attended to is the form in which questimis should be puL In ngd 
to this let me say, in a general way, that they shoold be natural, ytidi 
and, above aD, of a kind to excite thought. It would be absurd to advMB 
that all questions should be cast in certain moulds ; for were a teadtt 
to act obediently to sudi instructions, his moTonents would inevitaUjil 
hampered, stilted, and unnaturaL To introduce eveiy question with wl% 
haw, when^ &a, would be artificial in the hi^est d^ree, and thetael 
wcmld Teiy soon b^xay itsell Children are much quicker of peroeptioi 
than we are apt to give them credit for; and if we fiishion our questioai 
after certain types, we shall run the risk of haYing them anticipated be- 
fore we have time to put theuL It will now ajq^ear that the teacher noit 
not embarrass himself with any fixed forms or rules, but should hate erv 
in his eye this principle, that the class is to be examined in sudi a-waj tf 
best to engage attention, to awaken interest, and compel thou^t. lUi 
principle exdudes, as fsur as possible, Yes and No answers, and questiBil 
presenting altematiyes, e, g.j wise or foolish, Ruthless or bdieving, lichtf 
poor, &c, — ^in short, all such as may be answered at hap-hazaid, or witlH 
out exertion. It is the power put forth, the effort made, that pioenitf 
and secures the knowledge. For a like r^^uson, eUipUeal teaching is to te 
ayoided, that is, omitting words, to be filled up by the dassy and answctf 


ilf-pr(mipted by the teacher. It is onwise, too, to ring changes upon 
LB fact or truth, with the hope, that by such iteration it will be perma- 
intly stamped on the memory. Illustrations of the above will readily 
jcur to you. 

A lesson cannot be examined successfully without preparation on the 
irt of the scholars. Should they have come to school unprepared, as is 
K) often the case, the defect must be remedied by having the lesson 
tamed on the spot. Then, with closed books, it should be thoroughly 
id systematically examined. On the other hand, preparation is not less 
dispensable on the part of the teacher. He must be ready to interrogate 
is dass with ease and fluency. The passage must be so familiar as to 
ake reference to his ISihle seldom necessary. Should there be hesitation, 
umbHng, and blind groping about for questions, the teacher must feel 
Is powers paralyzed. It is not unimportant to notice, that the class 
wrald be seated in such a way that every question shall be heard by 
reiy scholar, and not only by the one whom ifconcems. If, say, only 
vo questions out of eight o£ ten are heard by each, a large portion of the 
iSBon is squandered and lost, the continuity is broken, and, of course, 
ttle else than crumbs is gathered at the table. Every effort must be 
lade, ^* each fond endearment tried," to get the attention of the whole 
lua, throughout the whole lesson. With a view to this, questions 
itaold not only go regularly rounds but occasionally here and there, as 
bcmnstances may suggest. Simultaneous answers may now and agaia 
IS demanded, if only for the sake of variety. It is advisable, too^ thafe 
pestions should vary in difficulty according to the several scholars. The 
bll cft slow boy should be tenderly dealt with, that the sense of in- 
hdority be not rudely forced upon him. Every one in the class should 
tute the pleasure of answering successfully, and thereby be prompted to 
peater attention and effort. 

Last ef all, let me say, that mueh depends on vivacity of manner in 
feBidmig. The children must be convinced that their teacher has soul as 
t«Il as intellect. The wax needs to be softened to receive the impression, 
>&dit is heat only that can do it. If the teacher is warmed up to the 
ht temperature, his manner can scarce fail to be lively; and as suck 
llttiBer is always contagious, the diildren will feel an answering ^ow„ so 
i$i the hour at the Sabbath school will be charged, both for teacher and 
|Q£^ with pleasurable excitement. 

In the &w and simple hints just given, I have confined myself te 
letliods meroly human, which, like lamps, are useful only when fnrmshed 
fith oiL It is the teacher's duty to see that he has the best lamp he can. 


get; it is equally his duty to procure that oil which alone has yirtae init 
to yield a light unto his path. 

All that I have said may be summed up thus: Bules in teadmig aie 
useful as servants, not as masters. They must be flexible with indiyiduab 
and circumstances. The art of questioning is but the dictates of nature, 
and the results of experience methodized ; and as each teacher must, to a 
large extent, be a law unto himself, all care must be taken to make sure 
that the rules he adopts will admit of being easily ingrafted into his own 
nature and habits. 

Bishop Wiley, an American clergyman, pleads earnestly, in a recent 
communication to one 'of the papers, for a full recognition by the Chuidi 
of Christ of the spiritual privileges of the young of the flock. The fol- 
lowing are extracts : — 

As God has claimed the children for His own, so has He daimedfte 
duty and service of the family and Church in their behalf, having in 
every age of the Church emphatically indicated the stewardship of 
parents and the responsibili^ of priests and pastors with rderenoe t0 
these HtUe ones of His household. . . . 

It is a settled law or principle in the Divine procedure with men, tfait 
every promise and privilege involves a corresponding duty and responfi- 
bUity. If, then, God has widened the great circle of the redeeming in- 
fluences of the death of Christ, so as to embrace within it the spintml 
and immortal interests of a whole generation at the threshold of me, Bb 
has also devolved on the authors of this life and the guardians of ^ 
generation in miniature, duties and responsibilities of the most oompi»* 
hensive and important character. If He has thrown open the door of 
His Church for the reception of these little ones. He has settled uponte 
Church the duty of so receiving them, and of making provision for tnis- 
ing them up in the nurture and admonition of the Lord. 

Let the Church, then, clearly and explicitly recognize and enforoetitt 
rights and privileges of children as participators in the benefits of thft 
Church, and in the blessings of the Gospel. They belon^.to Christ, not 
to Satan : they are of the Church, not of the world ; Chnst has boo^ 
them with His own precious blood ; He has the first claim upon tbeB. 
Let us, therefore, give them to Him before the world lays its hands upot 
them, and drags them away from the Divine Shepherd, who fodded tM 
to His bosom, and said, '* Of such is the kingdom of heayen." 

This is not a mere matter of theory, it is a matter of vital importmoai 
When we remember that Christ is the living vine, and His memlm 
both young and old, are the living branches, deriving their vitaUly aai 
sustenance from Him, and that the Christian Church is a living bod^,of 
which Christ is the " head, firom which all the body by joints Ukd bindl 
having nourishment administered, and knit together, maketh inereatf 


Lth the increase of God/' it is do longer a small matter whether these 
ibes of the Christian Church, or these buds of the Christian vine be 
lited with the living body, or dissevered from the parent stem. Parts 
• a living body only live and grow while they are connected with the 
3dy; when dissevered they wither and die. So, too, these tender bads 
f the Christian vine, if ruthlessly lopped off, but fall to the ground 
nd perish; if left in union with the parent stem, nourished and devel- 
ped by its life-giving current, they will live and grow, and constitute 
ew branches, and ^ut forth new buds, giving to the vine itself the power 
f perpetual expansion and growth. 

We may safely conclude, then, that the first duty of the Church to her 
hildren is, distinctly to recognize their rights and privileges as divinely 
onstituted members of her body; to state this fact in her formulas of 
»elief, and enforce it from her pulpits, and to realize her responsibility 
or the culture and protection of these lambs of the flock. 

After acknowledging these fundamental principles in her organization, 
t then becomes the duty of the Church to receive and make provision 
or the preservation and development of these children, so vitally related 
x> herself. The Author of the Church has doubtless had reference to 
ihis in the institution of the Christian family. The family, as understood 
li Christian lands, is itself an offspring of the Christian Church ; and 
irhere the Chiurch does not exist to give it birth, the family, in this high 
md sacred sense, does not exist. It is easy, then, to perceive that, spring- 
ing from the Church, and being vitally connected with it, it is designed 
U> be a part of this great organization for the training and developing 
of mankmd in the Christian life and character. 

In instituting the Church, and providing in it a place for these lambs 
of the fold, God assigned as their nrst position the bosom of the Christian 
lunily, and instituted, as the first means of their moral and religious 
tmltare, the sacred and genial influences of the pious domestic circle. 
In this light He has constituted each parent an officer and teacher in 
Sis Church, and holds these parents responsible for the protection and 
culture of the little ones of God's household. The family should be a 
tBQiple for God ; the father and the mother should be priest and priestess 
In this domestic temple, therein consecrating their children to God, and 
therein bringing them up in the nurture and admonition of the Lord. 
*To this end/' says iL great and good writer, " God intends the Christian 
iunilT to be a school of Christ, to live in a holy atmosphere^ in which 
fte children shall be bathed and baptized, nurtured as in a divine genial 
ciement He would have them put on the Lord Jesus with the first gar- 
Stents of their childhood, and drink in Christian sentiment from the 
ttofher's loving, beaming eyes as they hang upon the breast. He intends 
ftem to learn religion as they learn a thousand other things — from the 
^irit and tone of the family — from its vocal thanksgiving and songs of 
piraise, from its quiet joyous Sabbaths, from the penitent tear, the humble 
S^niage, the tender accents, the reverent look and attitude of the father, 
rheOy as a priest, he offers the morning and evening sacrifice." 

The new immortal which has fallen down into the midst of the Chris- 
Ian family is to be taken into the soul of its piety, to be sanctified by its 
nj«r and faith, and to fonn a part of that reasonable and aoce^tablQ 


•ofifering in which, momiDg and evening, the godly parents lay all thtt 
they are and all that they have on the altar of sacrifioe. Oh! if all 

garents thus dedicated their ofispring to God ; if along with this hooaa- 
old religion they gave to their children diligent iDstraotion, and threw 
aronnd them wholesome restraints, and thus brought and presented dieai 
to the Church for her sacred offices and services, what thousands of di3- 
dren now lost from our Christian homes, and lost from the Chureb, migiift 
be saved ! 

The Jews go about the streets of Jerusalem with a stealthy tread, M 
though they felt they were in an enemy's country. 

There is, too, a sadness in their countenance that bespeaks the t/m- 
present sorrows of their heart You see no levity or joyousness anmf 
them ; even their children playing in the streets seem to have little a 
the hilarity so natural to childhood. This cloud of grief finds its fiiAart 
expression at their Wailing-place. This is a wall about sixty feet ii 
height, built up from the Tyropean valley, along the western aida«( 
Mount Moriah. The lower portion of it has eight eourses of immeM 
blocks of stone, which are believed, by both Jews and ChristianSy to be t 
remnant of the wall built by Solomon. The Jews congregate here m 
Fridays, to bewail the desolations of their city and land. It is nal 
touching to witness priests and people, men, women, and oliildnBt 
assemble in the little paved court in front of this wall. Some aif ■ 
groups, uttering loud cries, some in silence, with their faces to the fstami 
Yonder group, with their robes and caps trimmed with fur, have etiofi, 
perhaps, from the bleak mountains of Russia or Poland. Their piM 
looking venerable as Abraham, but with a sadder countenance, mk 
from their ritual of grief, and his people respond : 

'' Becaase of the palace which is broken down. 

We sit alone and weep. 
Because of the walls which are broken down^ 

We sit alone and weep. 
Becaase of our greatness which has departed. 

We sit alone and weep," &c. 

As they repeat these sentences with plaintive tones and trembUngl^i; 
they rock their bodies to and fro, and bend to kiss the sacred ' 



** Go, then, and preach !" This was Christ's first commission to thi 
first company of workers He ever sent into His vineyard. He did ml 
stop to organize them into councils, conferences, or synods. SaA 
one who had the Gospel in his heart was to utter it with Ik 
tongue. Each one who could heal a sick man or mend a crippled 
broken limb was to exert the power. Each one who had a "lamp'dl 
love was to let it shine. Every good man and every good woman wm 
oommanded to glonfy God thor Saviour by ** beaoring much fhrit" Thff 


troduoed into the world a new style of human life. Such characters 
id such careers as Paul, and John, and Stephen, and Peter, and Dorcas 
mished were a novelty in this wicked world. Such sermons in sandals 
kd not heen seen hefore—" going about doing good." There was a 
ightj power in the preaching of men and women whose lives were 
uistian discourses, because each one of them was a living manifesta^ 
m of Jesus Christ to the world. Scoffers might ridicule the apostles' 
range doctrines ; but they could not ridicule tne beauty of the apostles*^ 
iselfish, sublime, and holy lives. 

Now, the question is often asked in our day, " Why are not more per- 
ns converted to Christianity?" It is not a sufficient answer to reply, 
at God's purpose is to save only a portion of mankind. God's purpose 
to save every one who believes in Jesus Christ and follows Him. This 
ily pushes the question farther back. " Why do not more persons 
^eve in Christ and follow Him ?" It is not a sufficient answer either 
> affirm that all sinners are by nature " dead in sin," and that nothing 
It the supernatural power of the Holy Spirit can renew them to spirit- 
il life. These facts were as true in Paul's day as in our own day. 
I honestly believe that one chief reason for the fewness of conversions 
I Christ is, that there is so little preaching for Christ in the daily lives of 
[is professed disciples, and such a fearful amount of direct preaching 
gainst Him. Actions speak louder than words. The bad sermons of 
le life are an overmatch for the best sermons on Sunday from the lips. 
!he most faithful and eloquent preaching in the pulpit fails to win those 
rbo are disgusted and repelled by the unworthy, inconsistent conduct of 
boee who claim to be Christ's representatives. Who supposes that, if 
il the Gospel proclaimed on the Sabbath was reinforced by the elo- 
loence of beautiful and exemplary, and useful and lioly lives, so few souls 
vould be converted in our congregations? 

The simple fact is, that every professor of Christianity, every church* 
BWmber is a preacher, whether he knows it or not. Every life is a ser- 
itOD. Some church-members find their texts in the shop or the stock- 
Diftrket; and they preach (by their practice) that the chief end of life is 
^make money. They make more converts to Mammon than to Christ, 
^hers preach the Gospel of fashion and self-indulgence; and they attract 
■•ore to the pleasure-party and the ftolic than they do to the prayer- 
I'Qeting. What matters it that the eighth commandment is solemnly 
Klforced from the pulpit on the Lord's-day, if those who represent Christ 
) the world are over-reaching their unconverted neighbours in business 
tiring the week ? For it is the combined weight of the sermons through 
^ week that carries more influence than the one or two discourses 
^ken on the Sabbath. What Christians do when outside of the sane- 
4ary influences more characters and moulds more eternal destinies than 
^hat any one Christian can say when inside of the sanctuary, even 
bough he were a Paul in eloquence. Nor would Paul himself have 
mde any converts to the Gospel of the Cross if he had not proved to the 
orld that " Christ liveth in me." His own heroic and holy life was 
ne of the grandest epistles he ever produced. One great reason for the 
id lack of conversions to Christ in our days is, that so many of the 
nrmons in shoes lead the wrong way. 


For remember, my brothor-premcher, that a Christ-like life is the 
mightiest haman inflaenoe to attract human souls to God. The most 
unanswerable argument against the subtle scepticism of the day is the 
living Christian. Jesus commissions every one of His followers to be a 
winner of souls. He says, ** Go, then, and preach !" Go, then, and 
flbine! Go, live like me! Bear fruit! Follow me! My grace is suf- 
ficient for you ! And when our Lord bestows this spiritual ^h of a like- 
ness unto himself. He gives a higher boon and a grander power than if 
He had bestowed the eloquence of a seraph. 

It is often sud that there are not preachers enough to meet the de- 
mands of the land and of the world. That may be true. But every 
living Christian is a preacher. Every prayerful, earnest, godly life is a 
sermon. There are a hundred ways of preaching Jesus without choosing 
a Bible text or standing in a pulpit A Wilberforce could proclaim the 
Gospel of love on the floor of the British Parliament, even thoagh Im 
wore no surplice and never had a bishop's hand laid upon his honoand 
head. Geoige H. Stuart was an apostle of the cross when he organizad 
the Christian Conmiission for soldiers' tents ; and John MacGregor wis 
another when he organized the " Shoe-black Brigades'* in the streets of 
London. Hannah More preached Christ in the drawing-room, ad 
Elizabeth Fry in prison cells, and Florence Nightingale in the hospitab, 
and Sarah F. Smiley among the negro freedmen of the South. Otir 
Master scatters His commissions very widely. Harlan Page, dropping 
the tract and the kind word through the city workshops; . . • 
James Lennox, giving his gold to bmld churches and hospitals; tiie 
Dairyman's daughter, murmuring the name of Jesus with her funt» 
dying voice; George Muller, bousing and feeding Gt>d'8 orphans,— iH 
these were eflective and powerful preachers of the glorious Gospel of die 
Son of God. There is a poor ne^ewoman in my congregation whotf 
unselfish, cheerful, holy life impresses me as much as any pulpit meesage 
of mine can possibly impress her. A true and noble life is the migbtieit 
of discourses. It is the sermons in shoes that must convert the world te 
Jesus, if it is ever to be converted. 

To-day this world s sorest want is more Christ-like men and womeB. 
The preaching it needs is not only the precept, but the practice of apoi^ 
beaven-bom piety. A worldly, fashion-loving, covetous, cowardly Ghar^ 
will nevor save men from hell. But a Church of living disciples, whoei 
hearts have been cleansed by atoning blood, and whose lives are madi 
beautiful by inward conflict and secret prayer, and made eloquent by 
noble, holy deeds — these are the preachers who shall win this mM 
world to Jesus. Their voice is a trumpet. Their influence is a salt 
Their example is a light. Their lives are the sermons that shall wall 
the dead. But to be such preachers of Christ, we all need the oidioi* 
tion and the baptism of the Holy Spirit— Tfc* Independent, 

Do not fear the frown of the world. When a blind man cobmi 
against you in the street, you are not angry at him; you say, "He ii 
blind, poor man, or he would not have hurt me." So you may say fl^ 
the poor worldlings when they speak evil of Christians. They t» 
blind.— M'Oheym\ 



(Contimted from p, 9,) 


21. Dr. Cotton Mather was an eminent Independent minister in New 
Sngland, America. He died a.d. 1728. In a private fast-day memorifd 
le writes, — " While I was in the midst of my disconsolate reflections, the 
Spirit of the Lord caused me to behold the obedience, the sacrifice, and 
lie suretyship of my precious Kedeemer, as provided by the Father for 
he relief of my distresses; and that good Spirit caused me to rely upon 
t, so that I said,' with tears of joy before the Lord, ' Now I know that 
11 my debts are paid, my God will now make no demand on me, but 
hat I love Him, and praise Him, and glorify my blessed Saviour for ever. 

know it! I know! and now I will do so for ever! I can do no other, 
fow, my dear Jesus, I know I have an inward witness, that thou 
Jt the Son of God, and the Saviour of the world.' " 

22. James Saurin was a learned French Protestant, celebrated for his 
nalpit eloquence. He was driven from France by the papal persecu- 
ions, and died at Hague, a.d. 1730. In one of his sermons he says, — 
*I can never persuade myself, that a^man in whom the love of God has 
Men shed abroad by Jhe Holy Ghost given unto him — a man who thinks 
limself an object of the love of the Supreme, and who knows that the 
^reat Supreme will not render him perfectly happy in this life, but in 
ihe next, can afford much time for the amusements of this, — can make a 
rtry serious affair of having a great name in this world, of lodging in a 
pftlace, or of descending from an illustrious ancestry." 

. 23. Jonathan Edwards, an Independent minister, President of the 
Kfew Jersey College, America, was one of the most profound philosophers 
inid divines of any age. He died a.d. 1758. In his diary, referring to 
i( peculiar season of meditation and prayer, he says, — " I had a view, that 
r«r me was extraordinary, of the glory of the Son of God, as mediator 
between God and man ; and His wonderful, great, full, pure, and sweet 
ptLce and love, and meek and gentle condescension. His grace, that ap- 
>6ared to me so calm and sweet, appeared great above the heavens. The 
•firson of Christ appeared ineffably excellent, with an excellency great 
iiough to swallow up all thought and conception. I felt, withal, an 
'dency of soul to be, what I know not otherwise how to express, than to 
9 emptied and annihilated — to lie in the dust, and to be full of Christ 
bne — to love Him with a holy and pure love — to trust in Him — to 
t© upon Him — to serve and follow Him, and to be totally wrapt up in 
iQ fulness of Christ; and to be perfectly sanctified and made pure, with 

divine and heavenly purity. I have many times had a sense of the 
iory of the third person in the Trinity, in His ofl&ce of sanctifier; in His 
^ly operations communicating divine light and life to the soul. God, 
I the communications of His Holy Spirit, has appeared as an infinite 
untain of divine glory and sweetness, pouring forth itself in sweet com- 
unication, like the sun in its glory, sweetly and pleasantly diffusing 
{ht and life. I have vastly a greater sense of my universal, exceeding 
)pendence on God's grace and strength, and mere good pleasure, of late, 


than I iised formerly to have; and have experienced more of an abhor- 
rence of my own righteousness." 

24. Dr. Gill was a profoundly learned commentator on the Scrip- 
tures, and a Baptist minister. He died a.d. 1770. In the immediate 
anticipation of dissolution, he said to his nephew, — " I depend whollv 
and alone upon the free, sovereign, eternal, unchangeable love of God, 
the firm and everlasting covenant of grace, and my interest in the per- 
sons of the Trinity, for my whole salvation, and not upon any righteous- 
ness of my own, nor on anything in me, or done by me, under the in- 
fluences of the Holy Spirit, not upon any services of mine, which I have 
been assisted to perform for the good of the Church, but upon my interest 
in the persons of the Trinity; the free grace of God, and the blessing* 
of grace streaming to me through the blood and righteousness of Clxnk, 
as the ground of my hope. These are no new things to me, but what I 
have been long acquainted with ; what I can live and die by. I appre- 
hend I shall not be long here, but this you may tell to any of my friends.* 

25. George Whitfield, the honoured instrument of God in promoting 
the revival of religion in the last century, died in America, a.d. 1770. 
His doctrinal sentiments were what are denominated Galvinistio, jfi 
the " Creed of his Heart" fully accorded with that of his pious Armiman 
fellow-labourer, John Wesley, as will be evident from his testimony in 
his funeral sermon, compared with a passage of the will of Mr. Whit- 
field. In that document he says, — " Imprimis^ In sure and certain hop 
of a resurrection to eternal life, through our Lord Jesus Christ, I commit 
my body to the dust, to be buried in tlie most plain and decent mannr, 
and knowing in whom I have believed, and being persuaded that He wiH 
keep that which I have committed unto Him, in the fullest assurance rf 
faith, I commend my soul into the hands of the ever-loving, and alio* 
gether lovely, never-failing Jesus, on whose complete and everlasting 
righteousness I entirely depend, for the justification of my person, m 
acceptance of my poor, worthless, though, I trust, sincere performanceB, 
at that day when He shall come in the glory of His Father, His own ^oijr 
and the glory of the holy angels, to judge both the quick and dead." 

26. John Wesley, the founder of the denomination of Wesleyin 
Methodists, died a.d. 1791. The following extracts from his funenl 
sermon for Mr. Whitfield, prove his own piety, and their union of heart- 
Referring to some testimony to the character of Whitfield which appeared 
in the public papers, he says, — " These accounts are just and impartial, 
as far as they go: but they go little farther than the outside of his char- 
acter; they shew you the preacher, but not the man, the Christian, tiie 
saint of God. May I be permitted to add a little on this head, from a 
personal knowledge of nearly forty years?" After pourtraying his chst- 
acter, he says, — " If it be inquired, what was the foundation of his in- 
tegrity, or of his sincerity, courage, patience, and every other valuaUe 
and amiable quality? it is easy to give the answer. It was not the ex- 
cellence of bis natural temper; not the strength of his understanding; it 
was not the force of education; no, nor the advice of his friends; it was 
no other than faith in a bleeding Lord ; faith of the operation of God. 
It was a lively hope of an inheritance incorruptible, undefiled, and that 
ladeth not away. It was the love of God, shed abroad in his heart by 


ly Ghost, whioh was given unto him, filling his soul with tender, 
'ested love to every child of man/* To inquirers of those aroimd 
short time before ne died, John Wesley said, " I the chief of sin- 
a, but Jesus died for me/* 


{From the '* Sunday School Times") 

lid be remembered that hearing recitations is not teaching, Ask- 
Mstions is examination, but not teaching. Examination is of un- 
1 utility in connection with instruction, but should never usurp 
se. It is useful in finding out what the pupil knows, and in 
g him what he does not know. Yet we may teach without ex- 
ion. The lecturer and preacher teach. It is not enough for the 
h school teacher to assign a lesson to be studied, and then merely 
>n his class upon it. He must impart information to his scholars, 
Bn, by judicious questioning, draw forth from his pupils that which 
ive received. 
ihing is feeding the mind. Bible teaching is feeding both mind and 

" Feed my lambs*' is the injunction. The teacher must do this 
ly not to disgust, but to create desire, that the mind may long for 
lish it. Many wonder why their pupils do not love the school and 
ss; but they might as well expect a hungry child to be satisfied 
table covered with empty dishes, or filled with disgusting viands: 
Lve them nothing to please or satisfy their hunger. 
Mng is-guiding the mind. Bible teaching guides heart as well as 

The teacher is a good shepherd, who does not permit his flock to 
r, or to starve in the desert of ignorance, but leads them into 
pastures of knowledge. The Anglo-Saxon ttBean^ from which we 
ur word teach, meant to shew, to direct. The Alpine guide does 
pect the tourist to attempt the difficult ascent while he merely 
in, but he points out the right path, leads, shews the dangers, 
IS, and assists. So the true teacher does not simply point to the 
t of knowledge, and leave the student to discover the way himself. 
3S before, guides, shews where error lurks, and aids in avoiding it. 
3WS what to shun, what to acquire, and how to learn. There is 
3fore the Bible teacher the example of the Master, shewing what 
h and how to teach. He who studies Christ's methods, and stores 
nd with Christ's thoughts, will perceive, and may practically apply, 
rhest style of religious teaching. Christ shews how to guide the 
to influence the heart, to gain the attention, to make the inatten- 
.ger, to illustrate truth, and to lead the mind from the seen to the 
I, from the earthly to the heavenly. 

9 teaching, again, awakens an enthusiastic love of study in the pupil. 
7hich wearies and disgusts is not worthy the name of instruction, 
e to develop a taste for knowledge is failure in a fundamental 

of mental training. Love of study is ever an essential to a 
r's success. He who does not love knowledge for its own sake, 
r the honour or gain it may bring, is like one loving a woman for 


her money. The one is not a true scholar any more than the other is a 
true lover. Dislike and disgust must sooner or later ensue. The want 
of this enthusiasm is the reason why many who have graduated with the 
highest honours are in after years far outstripped in the race hy their 
slower class-mates. The Sunday school teacher should not only stimu- 
late his pupils by the honour of a good recitation, by the praise of the 
old, and the admiration of the young, but awaken in him a love of Bible 
study for its own sake. And how easily may he reveal the beauties of 
Eevelation, the attractiveness of Bible narrative, the sublimity of the 
saered imagery, the accuracy of the history and allusions of the Scrip- 
tures, and tiie grand effects of their truths upon nations and individuals! 
Teachers ! form an exalted ideal. Bealize the responsibility that rests 
upon you. Remember the importance of your work. Store your minds 
with knowledge, that you may impart it. Guide your scholars in the 
path of Divine truth. Point out to them the errors of infidelity. Inspire 
them with an abiding love for Christ, for Christianity, and for the studj 
of God's Word. Male your ideal high and noble. Your achievements 
will be the higher and nobler for it. 


{From the *' Sunday School Times.") 

All children are fond of stories and word pictures. The well-knowa» 
time-honoured preface, " Once upon a time,'* will at once arrest the most 
heedless, and arouse the most inattentive. But in the choice of illus- 
trations a wise discrimination is necessary, in order that both the quan- 
tity and quality may be properly adjusted to the object in view, other 
wise amusement and bewilderment, rather than interest and instruction, 
may be the result. The illustrations chosen should be appropriate to the 
subject, and the application obviously clear to the class. They should be 
given in a lively, animated manner, with as much interest and vivacitf 
as possible. A simple word picture, skilfully drawn, leaves a deep and 
lasting impression on the mind, and is often a nail in a sure place. They 
should be short. Tales, or lengthy incidents, are not suitable for the 
class-room, because of the time they consume, and the tendency to divert 
attention from the main subject by suggesting other trains of thought, 
and raising other issues. In reciting them, the manner should be direct, 
tiie sentences short, the words pictorial, and such as shall be readily 
understood. They should also be simple, and drawn from sources with 
which the children are familiar, otherwise they will tend to mystify rather 
than to enlighten the mind. An explanation should never require to he 

The great object in every illustration is to make the statement of truth 
more attractive in form, more obvious in meaning, and more lasting in 
effect; to render truth itself more lovely as well as more luminous, moie 
indelible as well as more impressive. Many a judicious discourse, and 
excellent counsel, from the pulpit or desk, is forgotten almost as soon as 
heard, while a striking comparison, racy anecdote, or pleasing fable, is 
long remembered, and retains the associated sentiment with it 



The clock is on the stroke of six^ 

The father's work is done ; 
Sweep up the hearth and mend the fire. 

And put the kettle on ; 
The wild night wind is blowing cold, 
*Tis dreary crossing o'er the wold. 

He 's crossing o'er the wold apace. 

He 's stronger than the storm ; 
He does not feel the cold, not he, 

His heart, it is so warm; 
For father's heart is stout and true, 
As ever human bosom knew. 

He makes all toil all hardships Ught, 

Would all men were the same : 
So ready to be pleased, so kind. 

So very slow to blame ; 
Folks need not be unkind, austere, 
For love hath readier will than fear. 

Nay, do not dose the shutters, child. 

For far along the lane 
That little window looks, and he 

Can see the shining plain ; 
I *ve heard him say he loves to mark 
The cheerful firelight through the dark. 

And we '11 do all that father likes. 

His wishes are so few : 
Would they were more ; that every hour 

Some wish of his I knew ; 
I 'm sure it makes a happy day 
When I can please him any way. 

I know he*s coming by this sign, 

That baby's almost wild. 
See how he laughs, and crows, and stares. 

Heaven bless the merry child ! 
He 's father's self in face and limb. 
And father's heart is strong in him. 

Hark ! hark ! I hear his footsteps now. 

He 's through the garden gate ; 
Run, little Bess, and ope the door. 

And do not let him wait ; 
Shout, baby, shout, and clap thy hands. 
For father on the threshhold stands. 

Mart Howitt. 

er draws all the Christian graces into its focus. It draws Charity 
)r lovely train; Repentance with her holy sorrow; Faith with her 
1 eye; Hope with her grasped anchor ; Benevolence with her opened 
Zeal looking far and wide to bless; and Humility looking at home. 
%ah More. 



{Fr(m "The Hive:*) 
On the Sunday after his appointment as Lord Chancellor, Loid 
Selbome, formerly Sir BoundeU Palmer, took the place he has occupied 
for the last twenty years as teacher of a Young Men's Bible-class at the 
schools of All Soid's Church, Langham Place, London. There had been 
some little wondering among the members as to whether the new dignity 
their teacher had reached would deprive them of his valued services, and 
very hearty was the quiet welcome with which he was received that 
Sabbath morning. The young men all speak in an enthusiastic way of 
the efficiency and kindness of their teacher; and some of them cherish 
the memory of their relations with his lordship as among the most help- 
ful of their lives. Many have attended the class for years, and a few 
have been connected with it from the very beginning. Lord Selborna 
has gone regularly through the Books of the Bible, and some indication 
of the thoroughness of his method of instruction is found in the fact, that 
twenty-two years have been spent in bringing the class as far as the 

The Sunday school teachers do not aspire to worldly greatness, and 
are quite willing to be lowly workers, in quiet spheres, serving the 
Master among the little ones, and asking no reward but the Mastoids 
approval spoken to their hearts, and the joy of seeing the ftiiits of their 
labour; still we cannot but feel that it puts high honour upon our 
Sabbath school work that two succeeding High Chancellors have beea 
teachers, and have retained their connection with Sunday schools after 
the highest honours of the realm had been given to them ; both Lord 
Hatherley and Lord Selbome being regarded with peculiar esteem bv 
men of all political and religious parties, not only for their high intu- 
lectual qualities, but also, and especially, for their personal Christiaii 
character. Too often we have to mourn over men who did efficient 
work for Christ when in humble or moderate circumstances, but who too 
easily shook themselves free of religious claims, and duties, and relation- 
ships, when prosperity and success came to them. We therefore valo0 
all the more those men who, like Joseph, can step up to a second throne* 
holding fast their integri1r«r to God ; or, like Daniel, can become president 
of the provinces, and feel no shame in being found men of pray^, aod 
men *' seeking first the kingdom of God and His righteousness.'' In tltf 
high places of society an earnest Christian life is too constantly the sub- 
ject of ridicule and reproach, and we need such testimonies for the holy 
life as these Lord Chancellors present. 

Those in our Churches who are so ready to plead the fatigue of their 
weekly toil as an excuse for not becoming Sunday school teachers, may 
learn from the example of Lord Selborne. " We have very little idea* 
the overwhelming character of the labours of a Lord Chancellor. His 
work, during the greater part of the year, is never done. Its responn- 
bilities and anxieties never leave him; and it is almost impossible tint 
he should ever be without the burdenspme sense of accumulating arrears." 
The example of Lord Selborne should surely convince every one that, if 
the heart be but right, and the will surrendered to the will of Gk>d, andUie 


upreme desire of the soul the glory of Christ in the salvation of men, the 
>ay of overcoming fatigue, and finding opportunity for Christian service, 
rill soon he discovered. The great power to overcome all excuses that 
pring from self-love is the " constraining love of Christ." 

And teachers may learn from Lord Selhome*s method of working. ** He 
oes not rely even upon his well-stored mind, or upon his long practice 
Q the arts of clear exposition and effective appeal, and go to his class 
inprepared. Most thoroughly is every suhject studied for the purpose; 
Qost carefully are the notes drawn out in which the materials so gathered 
a« woven into a well-constructed lesson. And he is not content with 
Deeting and teaching his young men on the Sabhath morning alone. 
Sach one has a place in his memory at other times; and those who are 
eft are not lost sight of. A voluminous correspondence with old scholars 
icattered over the world testifies to the noble thoroughness with which 
the leader of the English bar, and mentor of the House of Commons, has 
BO long fulfilled his part in the great work of Sabbath-day instruction." 

Many will join in the earnest hope of his class, that he may be long 
spared, and be enabled to continue his connection with them until, at 
least, he has been enabled to complete the exposition of the whole Word 
of God. And may his example recall to duty many who have made 
wofldly success the excuse for neglecting their Sabbath school work. 


"Go to the ant, thon slnggArd ; consider her ways, and be wise : which having no guide, 
overseer, or ruler, provideth her meat in the summer, and gatiiereth her food in the harvest." 
—Proverbs vL 6-8. 

Ant Storing Seeds.— At Mentone, Mr. Moggridge observed that two 
^ies of ants, frequenting the sandstone slopes of that neighbourhood, 
^ore in the habit of carrying into their nests the seeds of certain late 
frniting-plants. He discovered some channels extending a long way into 
^6 rock, and at the end of one of these was a cell full of seeds. Outside 
^e channels there was generally a heap of the husks of the various seeds. 
He strewed near the nests quantities of hemp and millet seeds. These 
Were carried away, and after a fortnight many of them were brought out 
•gain, evidently because they had begun to germinate. The ants exposed 
Jliem to the air for a time, and having gnawed off the radicle to stop 
further growth, they conveyed these back again. Mr. Moggridge stated 
that some thought the ants used these seeds as building materials, but he 
had seen no proof of that. 

How THEY Sing in American Sabbath Schools. — Wonderful is the 
power of music, and it is because the Sunday school army has marched 
to its inspiration that it has marched so well. We heard a gentleman, 
familiar with the ragged schools of London and of Edinburgh, say the 
other day, "Why these American Sunday school children sing by steam!" 
He seemed impressed with the hearty, joyous, triumphant way in which 
our boys and girls throw themselves into the praise part of the Sunday 
school worship. — 8, 8. Times, 



" And be renewed in the spirit of yonr mind." — Ephesians iv. 23. 

The mind remains as before, both in its intellectual and emotional 
structure, in its memory and judgment, imagination and perception. 
These powers do not in themselves need renewal, and regeneration brings 
no new faculties. The organism of the mind survives as it was, but the 
spirit, its highest part, the possession of which distinguishes man from 
the inferior animals, and fits him for receiving the Spirit of God, is 
being renovated. The memory, for example, still exercises its former 
functions, but on a very different class of subjects; the judgment still 
discharging its old office, is occupied among a new set of themes and 
ideas ; and love, retaining all its ardour, attaches itself to objects quite 
in contrast with those of its earlier preference and pursuit. The change 
is not in mind, psychologically, either in its essence or in its operatioD; 
neither is it in mind, as if it were a superficial change of opinion, either 
in points of doctrine or of practice; but it is " in the spirit of the mind," 
in that which gives mind both its bent and its materials of thought It 
is not simply in the spirit, as if it lay there in dim and mystic quietude; 
but it is "in the spirit of the mind," in the power which, whea 
changed itself, radically alters the entire sphere and business of the 
inner mechanism. — Dr. ^adie. 


** When He, the Spirit of truth, is come, He will guide yon into all truth, "-^ohn xvL U. 

Among the latest penned words of one of the most remarkable men of 
our day (the late F. D. Maurice) we find these: — "I am sure that the 
promise of a Spirit who shall guide us into all truth is not a mockeiy'" 
And to the supposed objection that this promise has reference to all ftf- 
ligiom truth, he writes again, " When I know what irreligious truth is,* 
when I find any region of study or life in which I am not tempted to be 
false, I may accept the limitation. Till then I shall rejoice to believe thit 
words spoken by Him who is truth may be taken simply, and applied to 
all our necessities." 


The Editor finds it necessary to draw special attention to the airangeiMfi 
requiring that all the matter of the Magazine he in the printers' hcofdt 
on the 15th of the month previom to publication. To obviate the delof 
in issuing the Magazine, and the consequent inconvenience and htt 
arising from neglect of this rule, the printers have received initructiou 
to insert no communications sent after the 15th. 

It is respectfully requested that reports of the District Unions be limitd 
to matter of general interest, and be briefly stated. 

We cannot undertake to return reQCcted communications. 



Jesus Desires FRxni.— Luke xiii. 1-9. 
) have in these verses — 

I. A reference to two calamities. 
II. The lesson to be derived from them. 
III. A parable to illustrate and enforce it. 

The Ccdamities. — (1.) Pilate had slain some Galileans while they were oflfer- 
acrifice in the temple. The sacredness of the place had been no restraint on 
and the Galileans, though engaged in worship, are left to their fate. Why 
e killed them is uncertain. He may have suspected them of sedition. They 
subjects, however, of Herod; and the summary, lawless way in which they 
lere dealt with may account for the ill-feeling afterwards existing between 
>d and Pilate. (See chap, zxiii. 12.) A report of the tragedy has just 
led Galilee ; and the general impression seems to be that Pilate s victims, cut 
a 80 suddenly, and in the midst of so holy an employment, must have been 
mers above all others." But they communicate the intelligence and their 
ions to Jesus, who at once informs them that their inference is erroneous, 
only in this case, but in all similar cases ; and (2) He reminds them of the sad 
lent at Siloam, when the tower fell and buried eighteen people beneath its 
s; and declares that in neither case are they entitled to draw uncharitable 
lusions regarding the slain. How, then, are such mysterious providences to be 
rpreted ? 

. The Lesson they Teach, — " Except ye repent," &c. When we hear, then, of 
lie calamities, we are not to look without, and speculate upon the sufferers ; we 
to look within, and examine ourselves. Every sudden death, every passing 
Tal, we are to regard as a personal call to repentance ; and that without repen- 
e there is no salvation— "ye shall all likewise perish." "Likewise" — *. e,, 
tie same manner. How literally true as regards the Jews! Just as these 
leans were slain in the temple by Roman soldiers under Pilate, so, not many 
« after this, the Jewish nation, because they failed to repent, were cut down 
loman soldiers, many of them while similarly engaged in that same temple ; 
e underneath the ruins of the temple, and of the towers of the city, hundreds 
Jiers were buried. See what an admirable teacher Christ was ! While parties 
ipeculating about the condition of others. He takes their story and brings the 
»n home to themselves. He illustrates it by reference to another case, and 
further improves the occasion by giving one of His finest parables. Let us 
at being " apt to teach ; " and see idso how easy it is for a Christian to give 
afitable turn to idle conversation. 

I. The Parable, — Run over, first, the facts of the case. Point out that this 
ree was planted in a vineyard. It Would there have better soil, and receive 
) attention. It should, therefore, have borne more fruit: "for to whom much 
^en, of such is much required." But to the great disappointment of the owner 
e vineyard, it bore no fruit at all. Next year, and for three years in sue- 
on, matters were no better. His patience is now exhausted, and he tells the 
ler of the vineyard to cut it down. It cumbers the ground: not only takes up 
I, but, by drawing nourishment from the soil, and overshadowing the ground, 
jvents the proper growth of surrounding plants. The dresser intercedes for it 
LS for it one more chance: but consents to its being cut down, if, after further 
bestowed upon it, it continues fruitless. 

e parties to whom this parable was first addressed thought they were com- 
.iveiy holy, since, while others were suddenly cut down, they were still 
rved. By the parable Christ shews tiiem that their preservation is due only 


to 6od*s mercy, that certain destruction still awaits them if they do not repent, and 
that in true repentance there is a change of life : fruit is produced. 

Let us regard (1) God as the owner of the vineyard, (2) Christ as the dresser, 
and (3) ourselves as the fig trees, and see how the parable is applicable to us. 
Skew the Sabbath scholars that, like fig trees planted in a vineyard, they have 
special advantages. God, therefore, expects to see fruit; nor is He indiffeient 
about it: He comes "seeking" it, and is disappointed if He finds none. Still He 
is patient and long-suffering. He waits for three years; on many Sabbath 
scholars has waited much longer. But we must not presume on His patienoe. 
The day of grace, like every other day, has an end- Even in the intercession of 
the dresser only another year is asked. See (i) "the goodness and (2) the severitj 
of God." Observe also the pains that Christ is at with us. "I shall dig about it* 
Shew how He is doing that still, through ministers, teachers, parents, providenoefl^ 
&c. But, anxious as He is about us, He will not always strive. Illustrate tids 
by reference to verse 34. See also Isaiah v. 1-7. Shew, also, that if we are oofc 
bearing firuit, we are not simply bringing ruin upon ourselves, but, by our ezsmpb^ 
are iigunng others. We are cumberers. 

Memory JExercise— Shorter Catechism 88.— Par. vi. 1, 2. 
Subject to he Proved — ^We are known by our Fruits. 

Text for Non-Reading Classes. 
'* Then said he, Behold, these three years I come seeking hak 
on this fig tree, and find none: cut it down; why cumbereth it 
the ground I" — Luke xiii. 7. 

Jbsus on Sabbath Work.— Luke xiii. 10-21. 
In these verses we see — 

I. How the Great Physician heals a woman in church, (v. 10-18.) 
II. How the congregation were affected thereby, (v. 14-17.) 
III. How the occasion was improved by the heavenly teacher, (v. 18-21.) 

I. The Cure, (v. 10-13.)— It was on Sabbath ; in church. It was Christ's 
regular practice to attend church, (Luke iv. 16.) Amongst the worshippers fie 
sees a woman sorely bowed down with disease. She had been" so for eighteea 
years. His compassion is at once excited. He calls her to Him, and teas her 
that she is healed. To strengthen her faith, He lays His hands on her, and she 
at once stands erect. And, with a heart overflowing with gratitude, she glprifitf 

Learn, ^5^, the duty and privilege of attending church. (1.) It was Chrisft 
practice, and He is our example ; (2.) even this infinn woman attended. ''Boml 
together" as she was, what a good excuse she might have made for staying t^ 
home ! What a reproof to those whom the slightest headache or gentlest shower 
keeps away from church or Sabbath school ! (3.) What a blessing she got ^fj 
being present ! She meets with Christ himself, and a disease of eighteen yeais^ 
standing is removed. 

Second, See Christ's power and compassion: (1.) His power. This woman wtf 
bound by Satan, (v. 16 ;) had been so for eighteen long years ; and yet, by » 
single word of His, she is loosed, and jset free. So with sinners. They are kept 
bound by Satan. But Christ proclaims liberty, (Isaiah IxL 1.) (2.) His comptB- 
sion. In this case He is not even asked ; is prompted only by His own loviiC 
Iieait And this was mainly a phyaical ailment. A poor sinner He pities stiu 


>re. Witli what confidence; therefbre^ we shonld accept His invitatioii, (Ifott. 

28.) And from His compassion let ns also learn to sympathize with the dis- 
tsses of others, and to relieye them as fkr as we are able. 

Third, From the poor woman let ns learn to be grateful for blessings received, 
ke her, we have perhaps had some illness, and been restored. Have we '* 0ori- 
d God?" Or perhaps we have never been iU. So much the more reason for 

H. Sow the Congregation were affected, (v, 14-17.)— (1.) The ruler of thesyna- 
gue (v. 14) and others (v. 17) were indignant. They affect a zeal for the Sab rath, 
lis was a mere cloak to tiieir envy and malice. Hence the term '' hypocrite>'' 
. 15.) Explain to the children the admirable argument by which Christ nlenoed 
em. (v. 15, 16.) (2.) The bulk of tiie oongregatioB rejoiced when tiiey witnessed 
fi glorious things done by Jesus, (v. 17. ) 

See here (1) that in the discharge of duty we may expect of^xMsition, and 
lat our best deeds may be miscoDStrued. (2.) That works of mercy, 9Bgih as at- 
mding to the sick, are in keeping with the sanctity of the Sabbath. (3.) Christ's 
racious works and His gracious words should excite joy, (v. 17.) 

ni. How the occasion wots improved^ (v. 18-21.) — *' Then said He, ' Unto what 
sthe king;dom of God like?'" (1.) like mustard seed, which a wum took, and 
ast into ms garden, and from which a bush of considerable size grew, though the 
iMd is extremdy small. (2.) Like leaven, which a woman took and hid in some 
Meal, tin the whole was leavened. 

These two parables shew (1) that the work of grace in the world, and In the 
ndividual heurt, has smaUhegmniiigs, makes steady progress, and has great results, 
^ the world, the kingdom began with a few fishermen. By the day of Pentecost 
t numbered one hundred and twenty. Now, many millions have ** lodged in its 
iRuiches." In the heart, in the same way, its beginnings are small ; but the good 
>oik once be^nn makes steady progress, until the whole man is thoroughly renewed. 
^) See how silently the good work spread€. Tou neither see nor hear a tree growing, 
OT leaven spreading. So the kingdom cometh not by observation. (3.) See how 
lie kingdom is to be extended. It is by human agen(M, *' Seed, wbieh a man 
>o]l and cast" '' Leaven, which a iooman took, and hid." And men and women 
^ God's agents stilL And if cUl were sowing seed and hiding leaven kow soon 
'ould the tree of God's kingdom be fully grown, and the whole world be fttUy 
^vened ! The mustard seed and the leaven are both little^ and yet go a long waj. 
i^w the children that though they are little, they can exert great in " 

Memory ^a;em»i8e— Shorter Catechism 89. — Par. vi. 3^ 4. 
Subject to be Proved— ThQ Sabbath is for Glod's Service. 

Text for Non^Readi'ng Classes. 
'* The Lord said, Thou hypoeriite^ doth bo4 each one of yoa o& 
ke Sabbath loose kis ox or his ass from the stall, and lead him 
waj to watering? And ou^t not this woman,^ whom Satan 
ath boond, lo, tbese eighteen years, be loosed from tfaia bond on 
lie Sabbath day?"— Luke xiii. 15, 16. 


Jbsus Knows His own.— Luke xiii. 22-35. 

L A glimpse of Christ's daily life, (▼. 22.) 

IL The manner in which Jesus answera a question ef ciriosity, (▼. 2S4t.) 
m. Jems, when surrounded by dangeik remains at the post of dnty^ {w, $1-33.) 
IV, Thib artreat of Jesin overlo8t*8aai8, (v. 84, 88.) 


I. A glimpse of Christ's daily life, (v. 22.)— See His constant activity, and 'Sh 
self-forgetfolness. He is journeying to Jerusalem, where He is to be crucified ; but 
His thoughts are of others. In every city and village through which He passes 
He preaches the everlasting Gk)8peL Every day, and up to the last day, " He went 
about doing good." What an example to us ! 

IL A question ofGmiosity answered, (v. 23-30.) — One asks Him whether many 

will be saved? Christ replies, '' Strive to enter in." Another beantiM ezmple 

of Christ's aptness to teach. Here is a man engaged in idle speculation. Jm 

presses u^on him the necessity of being in earnest about his own soul. iS^ntvto 

enter in, u e., be intensely in earnest about it. '* By the strait gate," for there is 

no other way, (Acts iv. 12.) In another place Chnst savs, ''Seek, and ye shall 

find." But here He says that some who seek are not able to enter in, (v. 2L) 

That must be either because they are not thoroughly in earnest — they don't 

strive, or because their earnestness is misdirected— they don't come by the strait 

gate. But in V. 25 He shews that some strive, and strive in the right direction too, 

and yet are lost. Why ? They have come too IcUe. See how earnest they an 

getting now. At first they stand without ; then they knock ; afterwards they ay 

to tiie Lord to open ; and then, at last, they appeal to His former knowledge of 

them. But all in vain. Too late. And then, lastly, Christ shews the canlesi 

questioner and the other listeners the misery of the unsaved, (v. 27-30.) (1.) Thsy 

axe separated from Christ, j[v. 27.) (2.) They are consigned to the place whait 

tiiere is weeping and gnashing of teeth, (v. 28.) (3.) They are witnesses of the 

happiness of the saved. (4.) They see that in heaven there ^re people from all 
_._..__ -..,. .. ^^A. .v__. ^_. . ^ 

• thePhil^- 
,,J must q^pM 

to Christ himself. By t^e strait gate. Knowledge of His word, attendance <■ 
ordinances, outward communion with Him, are not enough. See " Bock of Agu," 
(3.) We must be in time. There is a day of grace. See verses 25, 26. Think of 
the foolish virgins. ** Now is the accepted time." 

m. Jesus at the post of diUy in the midst of danger, (v. 31-33.) He is now in 
Herod's dominions. Herod sends messengers to Him to say that, unless He leimi 
at once, he will take His life, (v. 31.) Jesus returns for answer that He has atiD 
three days' work among Herod's subjects— devils to cast out and people to caifr- 
that until He has that work finished He must remain, (v. 32.) He states, howevOf 
that though He will be working in Herod's dominions for these three days, m 
that He -mil, each day, be gradually drawing nearer Jerusalem, and that there Bb 
will lay down His life, (v. 83.) 

What an example of self-forgetfulness, self-possession, devotion to duty. 

IV. Christ s distress over lost souls, (v. 34, 35.)— His distress at the fate of Jen* 
salem is expressed in the inteijection " Oh," and in the repetition of the mri 
"Jerusalem, Jerusalem;"— see, also, " Saul, Saul," (Acts ix. 4;)— "thatkillesttto 
prophets, and stonest them that are sent to thee." And yet how anxious He iita 
save it ! If only they would come to Him, as in the case of the prodigal, all woali 
be forgotten, rictiure out to the children the figure of the hen gathering kc 
young under her wings when she descries danger, her distressing call, the anziott 
concern in her attitude, the satisfaction when all are safe, &c., and apply it totiN 
Saviour and sinners. 

Memory Exercise — Shorter Catechism 90. — Par. vi. 5-7. 
Subject to he Proved^Now is the accepted time. 

Text for Non-Beading Classes. 
" He shall say, I tell you, I know you not whence ye are; da- 
jaart from me, «J1 ye workers of iniquity." — ^Luke xiii. 27. 



Samuel's Bieth.— 1 Samuel i. 

akanah was a Levite, (1 Chron. vi. 25-28^) though liviiig in Mount Epliraim. 
) Levites had a certain number of cities assigned them^ called Levitical cities^ 
I they were scattered up and down the country. It may be noticed that a 
account is given generally in the Bible of the early life and upbringing of 
96 men whom Qoa raises up for some special services — Joseph, Moses, and 
f Samuel. For some 600 years there had been no open vision in Israel ; tite 
rd of the Lord was precious, and men did what was right in their own eyes. 
; a new era was about to begin. The line of prophets, who did so much to keep 
'e the knowledge of God among Israel, and who did so much to prepare the way 
the Messiah, conmiences with Samud, and so we have his early life somewhat 
ly given. 

Slkanah was a good man, he waited on God (v. 3) according to His command- 
nt, (Exodus xnii. 1-4), and went year by year witn his family to Shiloh, where 
> tabernacle (called "temple" in v. 9) was, and where only sacrifice could be 
septably offered. But though a good man, he wanted wisdom. He was partial, 
1 80 brought great trouble into his family, (4, 5.) He was more attached to 
mnah than to Peninnah ; and he shewed his attachment in a way that could not 
t make Peninnah jealous. And she shewed her jealousy by mocking Hannah^ 
caose she had no child. She did this on purpose to make her fret. How foolish 
d how sinful 1 See how small a thing will make a whole family wretched and 
serable. Elkanah loved Hannah, and gave her double presents ; but her adver- 
ry provoked her. Even at the oeat in this world there will always be some 
BTDs in our path. Hannah wept, and did not eat, and all her husband's Idnd 
nds (v. 8) could not comfort her. 

She does not seem, however, to have answered railing with railing. She wept 
•ecret. She had the command of her own temper, and was then strong. It 
kes two to make a quarrel; and when one refuses to be led into it, but possesses 
s soul in patience, he is stronger than the other, and will gain the victory. But 
umah does more than merely submit to God's will. She knows it is her duty 
nbmit, but she can pray too. And so we find her doing, (v. 10.) It was ear- 
ik prayer — " she wept sore." She knew whence she could obtain help, and she 
mt to God himself. . So Hannah was not only meek and gentle, she was also a 
offing woman. Eli saw her lips move, as she prayed low, and the old man 
ought she was drunk, especially as her eyes were red with weeping, and so he 
boled her, (12-14) Now Eli was right here, and he was also wrong. He should 
(vebeen sure that he was correct, before calling her drunk ; we ought never to 
iige any one with a fault unless we are quite sure he has been guilty. How 
kendo bloys err in this respect ! But then, if there is a fault, we ought to rebuke 
• flipeoially this sin of drunkenness, which is so common. When Eli saw his mis- 
ke, see how politely the old man apologized^ (v. 17.) How many quarrels might 
t avoided if we did likewise ! 

Notice now the tone of Hannah's prayer, (v. 11.) She did not ask the blessing 
r herself. She would give it back to Qod, This is the secret of successful prayer 
Fany blessing. Read James iv. 3, and learn why prayer is so often unanswered. 
?tice, secondly, the effect on Hannah, (v. 18.) Her sadness vanished. How is 
^? She has told her case to God, and she can trust Him to do what is best. 
JIB was strong /of^. Even so may we be glad, if we believe that God is our 
ther, for then He will order all things well for us, (Hebrews ziiL 6.) Notice, 
tly, the answer to the prayer, and the cheerful fulfilment of Hannah's vbw, (19- 
) Ood remembered her. She remembered God. She vowed, and she kept her 
r; ttod so, when the diild was weaned, she took him to Shiloh, and gave him 
he Lord. How often do we forget the vows we may have made in suffering ! 
IT blessed to ha^n a godly mother ! How blessed to be early given to the Loid ! 


He says, " They that seek me early shall find me." Seek Him now, while yon an 
yoong: no time like the present 

Memory Exercise— SLorber Catechism 9L — PsaL Ixv. 1-4. 
Subject to be Proved— God answers Prayer. 

Text for Non-Beading Classes. 
" For this child I prayed; and the Lord hath given me my 
petition which I asked of Him: therefcwre also I have lent him to 
the Lord; as long as he liveth he shall be lent to the LcMrd."— 
1 Samuel i. 27, 28. 


Lesson XXXIII. — Points for iUustraJtion: — The greatest suffereis not 
necessarily the ^^test sinners — ^the nature and necessity of repen- 
tance — great privileges involve great responsibilities — what God 
expects — what Jesus secures for us (68) — ^mercy may be limited to 
"this year also" — ^what it is to be a cumberer (69) — to bear fruit is 
68. FruUfvInssB Promoted, — ^But the Intercessor does more than secon 
for the sinM a space for repentance : He who obtains the respite takeft 
means to render it effectual The two chief applications employed in hv- 
buidry, to stimulate growth and fruitfulness, are dicing and mananng: 
these, accordingly, the dresser of the vineyard undertakes to apply in w 
interval to the barren % tree. I think something may be gained henl^ 
descending into the particulars. One of these agricultural operations ni' 
parts to the tree the elements of fruitfulness, and the other enables Ai 
tree to make these elements its own. Digging gives nothing to tJie tni> 
but it makes openings whereby gifts from anoSier quarter may beeoai 
practically available. The manure contains the food which the phmtBMt 
receive, and assimilate, aud convert into fruit ; but if the hardened esA 
were not made loose by digging, the needed aliment would never leadkijl 
destmation. Similar processes are applied in the spiritual culture : eeitail 
diggings take place around and among the roots of barren sords, as wA • 
of barren fig trees. Bereavements and trials of various kinds strike td 
rend ; but these cannot, by themselves, renew and sanctify. They fflif 
give pain, but cannot impart fertihty : the spirit much distressed mayli 
as uiufruitfol as the sforits that are at ease in Zion. These rendinss, hot' 
ever, are most precious as a means of opening a way whereby ^edemeuli 
of spiritual life conveyed by the Woni and the Spirit may reach Qoi 
destination. The Lord, who pours in the food for the sustenance oCl 
soul, stirs l^t soul by His providence, so that grace may reach the iwi 
and be taken in. As the constituents of fruit, held in solution by air av 
wat^, cannot freely reach the plant whose roots lie under a long unbroba 
and indurated soil, so the grace of Crod, contained in the preached GobA 
is kept at bay by a carnal mind and a seared conscience. It is vW 
a&ic^iom rend the heart, as a ploughshare tears up the gvound, that ftha 


ements of life, long offered, are at length receivecL It is thus that 
x)Yidence and grace conspire to achieve the purpose of Grod in the salya- 
9n of men. In this work mercy and judgment meet ; and saved sinners, 
1 earth and in heaven, put both together in their song of praise, (Psal. 
. l.)—Bev. W. Arnot 

69. A Woocbnan Converted, — ^A man who was opposed to religion went 
> his wood-lot one Sunday morning to fell trees. Seeing a tree that was 
ead and dry, he said to himself, " That tree I will cut down : it is dead 
ad dry, and only fit to bum." The thought on -the instant rushed into 
is mind, *' Am not I a dead tree, fit only to bum ?" He tried to banish 
be thought, but could not. As he stmck the tree with his axe the thought 
rew stronger, "Am not I a dead tree, fit only to bum? Will not (Sod 
ay concerning me, *Cut him down, for he cumbereth the ground?"' 
ivery blow of his axe seemed to deepen his convictions. At last, unable 
endure it any longer, he shouldered his axe, returned home, went to his 
shamber, fell upon lus knees before Grod, and cried for mercy. He is now 
apparently a new creature in Jesus Christ, and on his way to heaven. 

Lesson XXXIV. — ^Pomts for illibstration: — Natural and spiritual infir- 
mity and helplessness — ^the touch of Jesus — made straight, and 
glorifying God— hypocritical indignation — tme Sabbath-day work ; 
oreaMng Satan's bonds (70) — ^the mustard-seed and the leaven, or 
the progressiveness of the Christian life (71.) 
70. Regard due to the Sabbath: — A farmer's boy was once seen to listen 
fith great attention to a sermon. At the close of the next week his 
fflow-servants saw him cleaning the boots on Saturday evening. They 
>ked him why he did not do them, as usual, on Sunday morning, when 
« replied, " Why, have you forgotten what was said last Sunday by the 
itson ? He told us that we ought not to do any work on the Lord's-day 
hixh. could be done as well on Saturday ; and can't I clean the boots now 
I well as to-morrow?" This was turning to good account what had been 
H)ken. He had begun to know the ri^ht value of Sabbath hours. 
Hother boy lay near death. He was thinking on the past actions of his 
Mart life, when he cried aloud, "Oh, if I get well again, in what a 
iffeient way will I spend my Sabbatiis V* But in one short week he was 

71. Chmoth in Orace, — A Quaker congr^ation had been sitting in 
ienoe for a long time, when a Uttle boy, between five and six years of 
e, stood np, and, with a childish lisp, gave utterance to the following : 
If ▼ friends, I wish the Lord would make us all gooder, and gooder, and 
oaer, till tiiere is no bad left ! " 

B8B0N XXXV. — Points for Ukustration: — ^The Lord's solution of the 
difficulty about dection ; strive to enter (72)— right seeking (73) — 
living in the presence of Gospel privileges and under €k)spel teaching 
does not save — ^all this, and yet workers of iniquity — ^their portion — 
Ghiist's confidence in presence of enemies — ^the love of Jesus. 

72L Who oftf (he Elect f'-You bave heaid of the senator relating to his 


8011 the account of the book containing the names of illoistrioiis memhen 
of the commonwealth. The son desired to see the outside. It was 
glorious to look upon. " Oh, let me open it," said the son. " Nay," said 
the fether, " it 's known only to the council." " Then," said the son, " tefl 
me if my name is there." " And that," said the £Bbther, " is a secret 
known only to the council, and it cannot be divulged." Then he desiied 
to know for what achieyements the names were inscribed in that Ixx^ 
So the father told him ; and related to him the achieyements and noUe 
deeds by which they had immortalized their names. " Such," said he, 
"are written, and none but such are written, in this book." "AndwiB 
my name be there?" said the son. " I cannot tell thee," said the £either; 
^'^thy deeds are like theirs, thou shalt be written in the book; if Bot^ 
thou shalt not be written." And then the son consulted with himseit 
and he found that his whole deeds were flaying, and singing, and drinking 
and amusing himself ; and he found this was not noble, nor temperate; 
nor valiant. And as he could not read, as yet, his name, he detennimd 
to " make his calling and election sure." And thus, " by patient contina- 
ance in well-doing, the end is crowned with glory, honour, immortaJitf, 
and eternal life." — Bev, E, P. Hood. 

73. Seeking in Earnest. — ^A &rmer who had long neglected the house of 
€rod, and indulged in the use of profsuie langaage, one day lost a bank- 
note in his bam. He searched for it in vain. At length he said, ''That 
note is in the bam, and I will search for it until I find it." Accoidin^ 
he went and carefully moved the hay and straw, hour after hour, mrtflM 
found the note. A few weeks before this he had been awakened h i 
sense of his need of a Saviour, and had earnestly sought to live abiMr 
life. His anxiety increased. A few weeks after he lost the note hb flt 
by the fire, musing on the state of his soul, when he turned to hisirifc 
and asked, ''What must one do to become a Christian?" — "ToamK 
seek for it," she replied, "as you sougjit for the bank-nota" linMl 
"word fitly spoken." 

LxsBON XXXYL—FouUs for iUustration :^The yearly joiifiMy--ii 
tme plaoe of prayer : " she spake in her heart" — ^pfayar answoBd (^ 
—"Asked of God :" given to God (75.) 

74. A Mothers Promt Answered, — Samuel Budgett was about lii 
yeaxs of age when, one day passing his mother's door, ne heard her ongME^ 
in earnest prayer for her mmily, and for himself by name. He tmpl 
''My mother is more earnest that I should be saved than I aitt iaimjM 
salvation." In that hour he became decided to serve Grod^ and m 01* 
pression thus made was never effaced. 

75. Rendering to God whai is Oo^s. — ^A lady one day, in her husbandiii 
absence from home, lost both her children by cholera ; bat she laid tki 
out with a mother's tenderness, and spread a sheet over them, and mvSd 
at the door for hjesc husband's return. " A person l^it me some jeweli^' 
she said when she met him ; "and now he wishes to receive them. ^gtf* 
What shall I do?"— "Betum them, by all meaiis," said hes hiMtbtBi 
Then she led the way, and silently uncovered to him the foims of Ms dfltf 



HO. n.] SEPTEMBER 1, 1873. [vol. xxv. 



(Modd Clan, HaU of Free 8t. Matthew** Church, Feb., 187S) 
I SHALL begin this evening by calling your attention to the duty of 
«iiltiTating the memory in the young, and of making amplest use of that 
iieiilty for enriching the mind with Scripture knowledge. 

In the first place, it is a law of the memory that the more yind 
Ae first impressions, the more easily will it retain and recall what has 
kesn committed to it A person sayed from a fire or a shipwreek cannot 
to to haye the incidents of such a scene, down to its least details, inef- 
loeably stamped on his memory. As the emotions have clearly some- 
idng to do with tenacity of memory, it is the teacher's duty to secure, 
y all possible means, that not only thought, but feeling, shall be 
tmted. Mistiness of perception and lack of interest are both and 
|iudly fatal to the acquisition and retention of knowledge. The 
imnory is a storehouse of feelings, as well as ideas; and it not unfire- 
lently happens that it is the impressions, desires, emotions, slumber- 
% there, that are breathed upon by the Spirit and quickened into life. 
In the next place, ideas are retained in the memory by freqimusy as 
eU as by yiyidness of impression. Some oxie has said, and justiy too, 
lat three-fourths of knowledge consists in repetition. To a memory, 
lan, eyen slenderly acquisitive, much may be communicated simply 
f iteration and reiteration. A lesson committed and re-committed 
ill neyer be forgotten. There being such virtue in repetition, it is 
aroely neeeseaiy for me to recommend that a few minutes every 



evening should be spent in revisal ; and at the end of each month the 
work of the period should be reviewed. This practice will contribute^ 
more than anything else, to accuracy and thoroughness; and the teacher 
will, at the same time, be able to produce a faithful history of the progress 
of each scholar. In connection with this matter let me urge the im- 
portance of young people committing accurately to memory as much of 
Scripture as possible. If texts are punctually and regularly learaedr 
and revised by the young, they will be to them a blessed treasure til 
life long. I appeal to your own experience if the verses learned in yoath 
are not recalled with greater verbal accuracy than those acquired in riper 
-years. Of such texts a judi<»ous selection should be made, as tha!« an 
comparatively few chapters in the Bible that need be learned ii|^ 
•through. The system adopted by the Foundry Boys Society is mpsi 
admirable ; and surely a great work is accomplished when thousands of 
children are induced to learn fifty-two well-chosen texts every year, and 
accurately too, as may be judged by the number of rewards given it 
Christmas to such as repeat them all verbatim. Let me insert i 
remonstrance here against mere mechanical repetition. Unless tlie 
portion of Scripture is to the mind of the learner charged with mm 
meaning, it cannot possibly be kept possession of. The passage oo^ 
to be understood clearly, and some e£fbrt made by the teacher to hiM 
its force and beauty realized, and then the handing of it over t» 
the memory becomes a process natural and easy. In this way 6e 
scholar will love what he learns, and will literally learn by heart, h ^ 
of some moment to remember that cramming should be most canbllf 
avoided. The teacher's work does not consist in merely giving hqB 
stores of information. It is not the amount given, bnt the iiinoarf 
retained, digested, assimilated, that must measure our saoeess* lb 
burden the memory with more than it can bear, is not only foolish, \d 
cruel. A little learned well is infinitely better than much learned IB; 
for nearly all the little will remain, and nearly all the nm^ witt lb- 
appear. The manner of delivering the repeating lesson by the sobotar 
should even be attended to. In not a few instances it is truly piisibl 
to hear texts and catechism rattled over in such a fashion as lo shflV 
that there is little understanding, and less reverence. Elocution, to pit 
it strongly, is not out of place in a Sabbath school. To be trainad li 
repeat passages of Scripture, and to read the sacred page slovift 
intelligently, reverently, is an education of itself. 

Up to this point I have endeavoured to shew that the yoong fls 
highly imaginative, and that good use may be made of that habit tf 



mind. I have now shewn that they are gifted with quick and faithful 
memories, which ought to be developed by exercise, and permanently 
stored with living facts and truths. These are to be carefully deposited, 
or garnered up as seeds that may germinate when the favouring moment 
comes. One can scarcely exaggerate the value of a susceptible and 
retentive memory, as it in fact supplies most of the materials for the 
other faculties to work on. Hence some have said, " Store the memory 
of the young with useful knowledge, and leave other powers in abeyance 
till riper years." Such an advice rests on what is only a half-truth ; for 
although it is of the last importance to fill the memory, it is equally a 
duty, in the ordinary teaching of the Sabbath school, to train the 
understanding. The doctrines of Scripture are graduated to every 
capacity, so that while there is strong food for those of robuster intellect, 
there is milk for children ; but at whatever stage, it is of consequence 
to remark, that the Gospel is inteUigently, not blindly received. In 
•apprehending saving truth, the reason of a child is active up to the limit 
of its capacity. The young, as well as their seniors, like to know the 
why and the wherefore of everything ; and there can be no doubt that 
joa render your scholars a much higher service, if you lead or direct 
them to the conclusions you aim at, instead of carrying them. By 
all means they must be encouraged to think. It is thinking that 
vitalizes the knowledge you give them. The teacher's duty is to prompt 
and direct his scholars by hints or suggestions, immediate or remote, 
as the case may be ; but as a rule, the more they do, and the less he 
^oes, the better. 

It is difficult to lay down any set of rules by which a class shall be 
trained into thoughU'ul habits of mind. Each teacher must use what- 
ever methods his own judgment recommends, or his experience has 
proved to be most efficacious. One may go forth in panoply; another 
may prefer the sling, and pebbles from the brook. The master difficulty, 
'as was formerly said, is to find the middle way, and that each must find 
Inr himself. With this resolution, at least, let every teacher go armed: 
** I will spare no effort to make sure that my pupils shall understand, 
•ad intelligently appreciate, every lesson I teach them. I will regard 
them not as bags to be stuffed with knowledge, but as beings 
•odowed with thought, feeling, and will, whom I am commissioned to 
^onTinoe of the truth, and persuade into the faith of the Gospel." 

I will now conclude these remarks by offering a few simple sugges- 
tions, which may prove serviceable. One or two illustrations must 
tuffiee. In teaching either Bible or Catechism there is a double way 


of proceeding. In the course of the lesson a general troth maj 
occur, and you can ask your class for corroboratiye proofs and illustra- 
tions; or out of a number of facts or incidents you can ask for tiM 
general truth that may be extracted from them. For example, many 
and striking instances may be giyen to shew that short prayers may be 
fervent and efiPectual. The publican's prayer; Peter's when sinking ia 
the sea, &c. On the other hand, the nature of faith will be best 
realized from a series of living examples of it in Scripture furnished bj 
the teacher. The principle, that sin is followed by suffering, may be 
enforced by many illustrations : and the explanation of exceptions here, 
as in many cases, affords ample scope for reflection. There is no 
exercise more excellent than that of drawing lessons or inferences, sa/ 
from a parable, miracle, or, in short, from any portion of Scripture. M 
Bible history and biography are profitable for doctrine, and instruotioB 
in righteousness; and it is interesting and beneficial in the higfaest 
degree to get at the lessons wrapt up in each. Troths embodied in t 
person, or embedded in history, come best home to the minds and heuto 
of the young. Govetousness is easily understood in its nature omI 
consequences, as exhibited in Judas and Gohazi. In this way a child m 
be put in possession of most of the essential troths of the Gk)spel; ihI 
this fragmentary mode of teaching is the best preparation for Ai 
systematic study of Christian truth in the Shorter Catechism. 

Another interesting method of exercising the minds of the young isli 
put them to the discovery of resemblances and differences between oM 
portion of Scripture and another. By this means the Bible beoomes ik 
own best commentary; and not only are side lights thrown upon tbi 
lesson in hand, but the knowledge of Scripture at large is much efr 
tended. The Bible, as the work of various writers under one inspiiatiQBi 
is pre-eminently the book of parallelisms. Marginal references fls 
invaluable to a teacher. Is it not interesting, for instance, to maik tin 
points of contact and divergence between one miracle and anotiierf 
The miracle is at one time performed with^ at another witlunit solleili* 
tiqn : at one time the answer to the suppliant's appeal is immediate, it 
another delayed ; and so on. Analogies may also suggest themsdfeik 
as between the stilling of the tempest, and the healing of the leginB- 
possessed demoniac ; in both, a furious storm followed by a deep otte. 

The principle of contrast may also be turned to good aooomitii 
teaching. The contrasted scenes or objects are much enhaaosd by 
being placed in juxtaposition. The light is brighter; tiie daikuHb 
deeper. This miracle of the man possessed with the legion of deA 


sight be presented to the eye as a two-fold contrast : that between the 
nan before and after his delirerance; and that between Christ and Satan. 
Che parable of the rich man and Lazarus will be thrown into bolder relief 
)y placing the members of the contrast, as it were, in parallel columns. 

I will conclude with a warning. Take care that, in following the hints 
Inst given, you are not tempted too much into digressions.* The lesson 
>f the evening must be thoroughly taught, and what is collateral is to 
be introduced only to enable you to do so all the more effectually. 


(Continued from p. 179,) 


27. Christian Frederick Swartz was a German, employed as a mis- 
sionary in India, by the Danish Mission College. After ten years he 
became an agent of the English " Society for Promoting Christian Know- 
ledge." He died a.d. 1798. In a letter, written about three years before 
"m death, he says, " Of sickness I know little or nothing. How long I 
un to stay, my Creator and Preserver knows. My only comfort is in Sie 
ademption made by Jesus Christ. He is, and shall be, my wisdom ; 
Tfj Him I have received the salutary knowledge which leads me to the 
Sfrour of God. He is my righteousness : by His atonement I have the 
Nurdon of my sins ; being clothed in His righteousness, my sins will 
lot appear in judgment against me. He is likewise my sanctification : 
n His holy life I best learn the will of God; and by His Spirit I shall 
w daily encouraged and strengthened to hate every sin, and to walk in 
he way of the commandments of God. He is, and I hope He will be, 
sy redemption ; by Him I shall be delivered from all evil, and made 
temally happy. Others may glory in what they please ; I will glory in 
lothing else but Jesus Christ and Him crucified. The day before he died 
16 said to one of his colleagues, " I shall now soon depart to the Lord 
6BI1B. That He has received me, forgiven me my sins, and has not 
ntered into judgment with me, but has dealt with me according to His 
inder mercy, is well for me, and I will praise Him. He might reject 
IB for our very works' sake, because sin cleaves to them all." 

28. Basper Goligny, Admiral of France, was one of the principal 
dvooates of the Protestant party in that country. He fell a sacrifice to 
he horrible ferocity of the Catholics, in the bloody massacre at Paris 
kj>. 1572. The alarm-bell being rung in the Palais Boyale as the signal 
I death, the slaughter commenced; and the Admiral being informed 
/ his danger, said, '* I perceive what is doing. I was never afraid of 
oath, and 1 am ready to undergo it patiently, as I have long since pre- 
ired myself for it I bless God I shall die in the Lord, through whose 
imee I am eleoted to a hope of everlasting life. I now need no longer 
ly h^ of man. Tou, therefore, my friends, get hence as fast as you 
o. The presenoe of God, to whose goodness I xecomm«id my souLi 


whioh will presently fly out of my body, is abundantly sufficient for me.* 
A band of ruffians rushed into his chamber and murdered him, whHe 
the Duke of Guise waited at the door. 

29. Chancellor Oxenstein was the principal minister of GusteTos 
Adolphus, "Kmg of Sweden, a statesman of great importance in the poli- 
tics of Europe, under that monarch and his daughter Christiana. He 
was yisited after his retirement from business by the English Ambas- 
sador Whitelock, to whom he said, ** I hare seen much, and enjojed 
much of this world, but I never knew how to live till now. I thanK m? 
good God, that has given me time to know Him and to know mym 
All the comfort I have, and which is more than the whole world em 

S>e, is feeling the good Spirit of God in my h^art, and reading in tins 
essedbook (the Bible), which came from Him. You are now in the 
prime of your age and yigour, and in great favour and business; bot 
this will all leave you, and you will one day better understand and rdnh 
what I say to you ; and then you will find that there is more wisdon, 
truth, comfort, and pleasure, in retiring and turning your heart Arom the 
world to the good Spirit of God, and in reading the Bible, than in all 
courts and favours of princes." 

80. Blaise Pascal was a Frenchman and a Eoman Catholic. He is 
said to have been " one of the sublimest geniuses the world era no- 
duced." He died a.d. 1662. In his last illness he expressed his mn 
lest he should recover, saying, "I know the danger of health, ni 
the advantage of sickness." *' True conversion," says he, " is to alMM^ 
and, as it were, to annihilate ourselves before this great and soveieigi 
Being, whom we have so often provoked, and who at any moment me^f, 
without the least injustice, destroy us; it is to acknowledge that is 
can do nothing without His aid, and that we have merited nothing tarn 
him but His wrath; it is to know that there is an invincible oppositioi 
between God and ourselves, and that, without the benefit of a Mediatoi^ 
there would be no transaction or intercourse between us. No man en 
believe, with true and saving faith, unless God inclines his besit 

31. John Milton, the most illustrious of the English poets, author if 
Parctdise Lost, was a zealous Protestant and a Nonconformist He diel 
A.D. 1674. In one of his publications he says, ** It is a human frafltf fe 
err, and no man is infallible here on earth. But so long as all the* 
profess to set the Word of God only before them for the rule of fiuA 
and obedience, and use all sincerity of heart by reading, by learning, If 
study, by prayer for the illumination of the Holy Spirit, to undenteai 
the rule and obey it, God will assuredly pardon them, as He did fti 
friends of Job, good and pious men, though much mistaken, as dMR 
appears, in some points of doctrine." 

82. Sir Matthew Hale, one of the most excellent of the En^ 
judges, has been justly called " an ornament to the bench, to his eoiB- 
try, and to human nature." Speaking of the Scriptures, he says, " Ihi 
powerful Spirit of God works up in the soul an assent unto them, ai 
that of such a strength as is no less convincing than science itnK 
which is faith; and therefore faith, thus wrought, purifies the heart M 
mreU. as the Uife*, and for a constant and uninterrupted application, ni 


'eminding us of these truths, God is pleased to assist us with the con- 
inual assisting grace of His Spirit." 

83. William Penn, a Quaker, one of the most patriotic and henevolent 
if mankind, was the founder of Pennsylvania, one of the United States 
»f America. He died 1718. In his Maxims he says, " Men may 
ire themselves in a labyrinth of search, and talk of God ; but if we 
rould know Him indeed, it must be from the impressions we receive of 
Sim ; and the softer our hearts are, the deeper and livelier those will be 
ipon us. If He has made us sensible of His justice by His reproof; of 
Bus patience by His forbearance ; of His mercy by His forgiveness; of 
Bis holiness by the sanctification of our hearts through the Spirit, we 
lare a grounoed knowledge of God. This is experience, that specula- 
ion; this eujoyment, that report. In. short, this is undeniable evidence 
with the realities of religion, and will stand all winds and weathers. 
Fhe humble, meek, merciful, just, pious, and devout souls, are every- 
iriiere of one religion; and when death has taken off the mask they will 
know one another, though the diverse liveries they wear here make 
Qiem strangers.'^ 

34. The Honourable Eobert Boyle was one of the most eminent philo- 
sophers of our nation, and one of the most pious and public-spirited of 
tiie disciples of Jesus Christ He devoted about a thousand pounds per 
nmum to promote the knowledge of Christ in England, Wales, Ireland, 
and America, and cultivated communion with the people of God among 
both conformists and nonconformists. He died a b. 1691. Speaking of 
tiie inward assurance of Christianity, he says, ** This production of the 
8^t in our hearts may be justly termed, as the Spirit himself is in 
Beripture, an earnest ; which, though by being such it confesseth itself 
lot to be the entire sum, yet is not only a part, but a pledge." 

85. Duncan Forbes, Lord President of the Session of Scotland, died 
AD. 1747. His dying advice recommends religion in the following 
linns: — "By religion I do not mean an outward compliance with 
fcrms and customs— going to church, to prayers, to sermons, and to 
aacraments, with an external show of devotion, or, which is more, with 
lome inward forced good thoughts, in which many satisfy themselves, 
irhile these have no visible effect on their lives, nor any inward force to 
lobdoe and rectify their appetites, passions, and secret designs. The 
lieans are designed to possess our minds with such a constant and pre- 
lent sense of divine truths as may make these live in us and govern us, 
md draw down such assistance as to exalt and sanctify our natures. 
So that by religion I mean such a deep sense of divine truth as enters 
nto a man, and becomes a spring of a new nature within him, reform- 
ng his thoughts and designs, purifying his heart, sanctifying and 
joreming his whole deportment — his words as well as his actions." 

86. John Howard, the illustrious philanthropist, to whom a statue 
lias been erected in St. Paul's Cathedral, London, was a dissenter of the 
iwrtioular Baptists. He died a.d. 1790. His pastor. Dr. Stennett, 
Breached his funeral sermon, in which he says, " He was a firm believer 
m divine revelation; nor was he ashamed of those truths he heard 
Itated, explained, and enforced in this place. Nor did he content him- 
nif with a bare profession of those truths; he entered into the spirit of 



the Gospel, felt its power, and tasted its sweetness." In a letter to Dr. 
Stennett, be says, ** God in Christ is my rock, the portion of my souL" 
Even while living it was proposed to erect a statue to his honour; of 
which, when he heard, he wrote to a friend, saying, " Alas ! our beat 
performances haye such a mixture of sin and folly, that praise is Yanity 
and presumption, and pain to a thinking mind." The last time he wu 
at the public worship in Dr. Stennett*s meeting, he said to a Mend nan 
him, "Well, we shall not, perhaps> meet one another again till we miet 
in hearen." 

87. Bichard Reynolds, of Bristol, a member of the Society of Frieofk 
bestowed in acts of charity during his life upwards of two hundnd 
thousand pounds. As a monument to the memory of this emineit 
Christian philanthropist, who died 1816, a beneyolent institution wn 
formed, under the patronage of the Mayor and Corporation, the Dean of 
Bristol, and other respectable gentlemen, to be called " The Reynolds 
Commemoration Society." Applying to a gentleman whom he thooi^ 
rich, to stimulate him to some benevolent act, Mr. Reynolds argued a 
the following terms: — "When gold encircles the heart, it contracts it ts 
that degree that no good can issue from it; but when the pure gold of 
faith and love gets into the heart, it expands it so that the last drop of 
life-blood will follow into any channel of beneyolence." Being inu^ 
tuned by a friend to sit for his portrait, he at length consented. *' Hov 
would you like to be painted? " — " Sitting among books." " Any book ia 
particular?'*— "The Bible." "Open at any part?" — "At the fifft 
chapter of Romans, the first yerse being legible, * Therefore, being jaflti' 
fied by faith, we have peace with God, through our Lord Jesus Chnit'* 
Blessed testimony of sach a man ! A few days previously to his dea& 
he said to a beloved female friend, "My faith and hope are, as tiMjf 
have long been, on the mercy of God, through Jesus Christ, who w« 
the propitiation for my sins, and not for mine only, but for the sins «f 
the whole world." 


[By Julia Carrie Thompson,) 

So much to do, and life so brief 

And full of care; 
So many souls in sin and grief 

That need our prayer. 

So many hearts that ours may cheer. 

And aid, and love ; 
So many burdened ones to bear 

In faith above. 

So many spirit's unprepared 

To meet their God; 
So many tempted souls ensnared 

Where we have trod. 

So much to dOf and. feel, and jpray, 

In this short life ; 
So many inward foes to slay. 

Ere ends its strife. 

Who is sufficient. Lord, for this. 

His earthly task? 
We in our own unworthiness 

And meekness ask. 

Lord, *tis thy work, and Thou wih glw 

The grace we need ; 
Help us to trust each hour we live, 

And watch and plead. 

& S. Times. 


3ne of the earliest religious acts taught to children is that of prayer. 
[t is well, douhtless, to teach them to repeat the forms so generally 
mown; but they should early be taught that prayer is the offering of 
;he desires to God. As soon as the child can express a want to his 
>arent, he can be taught what wants it is proper for him to express — 
irhat it is proper for him to ask for. He can also be taught what it is 
proper for him to ask of God. When a child has an affectionate father 
md mother, he never gets the idea that asking his father for something 
s different from asking his mother for something. He can be led to see 
;hat asking God for something does not differ in kind from the act 
>f asking his parent. He may thus be taught to pray long before he 
Mm understand the philosophy of prayer. He can be taught to express 
bis desires to God. 

Let us not entertain the idea that the simple utterances of a child are 
unworthy the notice of the Infinite Being. In the sight of God the 
dSflbrenee between the mightiest created intellect and the intellect of a 
ehild must be very small. It will not do to say that God is not inter- 
ested in whatever interests a living child. Dr. James Hamilton writes: 
"We once knew a little girl not three years old. She put into her 
prayers real desires. One night, before lying down, after praying for 
papa, mamma, and her nurse by name, she prayed with the same 
solemnity for the new kitten. *0 God, open little pussy's eyes, and 
make its tail grow.' She was not told that this was wrong, or bidden to 
pray for the Jews and the heathen instead ; and perhaps it was better 
to let the prayer grow with her growth; for when she was older, and 
Veoame interested in them, of her own accord she prayed for both Jews 
^d Gentiles; and if she had been told that it was not proper to pray 
for little things, she might next have doubted whether it was right for 
little things to pray." 

Much discretion must be used in reproving. Many check passion with 
[Passion, and anger with anger ; and this is to lay one devil and raise 
Mother. Eeproof should not be vrith passion, but with compassion ; 
Clot with jeering, but with grieving; not with laughing, but with wee]^- 

Let secret prayer by yourself alone be constantly performed before 
ihe work of the day be undertaken. It is much better to go from 
urayer to business, than from business to prayer, in regard of the mind's 
needom from distracting thoughts. Because, also, if the world gets the 
start of religion in the morning, 'tis hard for religion to overtake the 
irorid all the day after. — BurhitU 

If you do not keep pride out of vour souls, and your souls out of 
pride, God will keep your souls out of heaven.— Z>^^. 

What care I for his friendship that affects not virtue? Having his 
late, be may hurt me outwardly; but having his love, I will justly sus- 
3ect my soul of some ill. For if his affection be toward me, 'tis surely 
Mcause be sees something in me that pleaseth himself; but while he 


sees eyerything unlike him, )iow is it possible I should be heloyed of 
him, since diversities breed nothing but disunion, and sweet oongroity 
is the mother of love? — Feltham. 

Holy delight in God is the flower of love, or love grown up to its M 
age and stature; which hath no torment in it, and consequently no foroe 
upon it — Shaw. 

The difference betwixt a wise and a wild lore is this — ^the one evar 
deliberates before it loves; the other loves before it deliberates. — Hannak 

To give a man a full knowledge of true morality, I would send him ta 
no other book but the New Testament — Locke. 

If it be well weighed, to say that a man lieth, is as much as to say 
that he is brave towards God, and a coward towards men ; for a lie faaea 
God and shrinks from ms,n,'^Montague, 

God hath impressed more lively prints of Himself and His divine 
essence upon a rational soul, than He hath upon the whole creation; so 
that the soul of man, even as to its constitution, doth declare and dis> 
cover more of the nature of God than all the other things that He hath 
made.— iS^ti;. 

If you feel a violent impulse hurrying you into an eager pursuit of 
any matter, be jealous, be afraid, lest you enter into temptation. 
Examine it over and over again, and be well assured that it is what 
will not be repented of. — Cotton Mather. 


Eustace, in his Classical Tour, has the following interesting 
passage, noticing the celebrated Charles Barromeo, (who died a.d. 1584) 
He observes, — 

" Many of his excellent institutions still remain; and among others, 
that of Sunday Schools; and it is both novel and idOfecting to behold on 
that day (the Sabbath) the vast area of the Cathedral filled with 
children, forming two grand divisions of boys and girls, ranged opposita 
each other, and these again sub-divided into classes, according to their 
age and capacities, drawn up between the pillars, while two or more 
instructors attend each class, and direct their questions and explana- 
tions to every little individual without distinction. A clergyman attends 
each class, accompanied by one or more laymen for the boys, and for 
the girls by as many matrons. The lay persons are said to be often- 
times of the first distinction. Tables are placed in difierent reeesses for 
writing. This admirable practice, so beneficial and so edifying, is not 
confined to the Cathedral, or even to Milan. The pious archbishop ex- 
tended it to every part of his immense diocese, and it is observed 
in all the parochitd churches of the Milanese." 

A respectable ecclesiastic, named Kindermaun, formed a Sundaif 
School in his village in 1773. His example was followed by others; 
and eventually, Maria Theresa rewarded Kindermaun by ennobling 
him. In the province, (Bohemia,) crimes began immediately to 
diminiab. — Frieslancler's ** State of the Poor in Oermany." 



(% Mev, T. L, CuyUr.) 
V. QUABBEL broke out one day among Christ's disciples. It was a pitiful 
luarrel over the question, *' Who should be greatest ? *' Jesus reoukes 
iiem, both by tfxdeed and a word. He takes a little child in His armSL 
md says to them : " Except ye be conyerted," i, e,, unless ye be changed 
in your hearts, and give up such sinful ambitions, '* and become as 
little children, ye shall not enter into the kingdom of heaven." At 
another time the Master said to them, " Whosoever shall not receive 
the kingdom of God cu a little chUd, he shall not enter therein." There 
vas a great deal of human nature in those disciples of His, and Jesus 
wished to cure them of it. So He preaches to them a sermon — ^very 
thort and rery plain, and a baby was the text of it 

Probably Jesus took a very little child — a mere infant, who only knew 
its mother, and its way to its mother's breast It had abundant faith in 
te mother. It trusted her to feed it; and in her arms it dropped quietly 
lo sleep. Every ** wee baimie" is a beautiful sample of implicit faith. 
It was this idea of confiding, nestling trust that good Wesley had in 
his mind when he wrote those matchless lines — 
" Jesus, lover of my soul. 
Let me to thy tosom fly! '* 

This is a perfect picture of saving faith. The theologians have 
manufactured many definitions of faith ; but the babe, lying in a 
mother's bosom, in simple, unquestioning trust, and taking just such food 
18 she gives it on trusty is a better definition than any of the meta- 

Shysician's. Faith is the soul's recumbency on the bosom of Jesus. 
[y soul ! art thou such a little child? 

I know not what will befall me ! God hangs a mist o'er my eyes ; 
And o'er each step of my onward path He makes new scenes to rise; 
And every joy He sends me eomes as a sweet and glad surprise. 
I see not a step before me as I tread the days of theyear ; 
But the Past is still in God's keeping, the Future His mercy shall clear. 
And what looks dark in the distance may brighten as I draw near. 
For perhaps the dreaded Future has less bitter than I think; 
The liord may sweeten the water before I stoop to drink ; 
Or, if Marah must be Marah, He will stand beside its brink. 
It may be He is waiting for the coming of my feet. 
Some gift of such rare blessedness, some joy so strangely sweet. 
That my life can only tremble with the thanks I cannot speak. 
Oh, restfal, blissful ignorance ! 'Tis blessed not to know ! 
It keeps me quiet in those arms which will not let me go. 
And hushes my soul to rest on the bosom which loved me so. 
So I go on, not knowing ! I would not if I might ; 
I would rather walk in the dark with God than go alone in the light; 
I wouM rather walk with Him by faith than walk alone by sight 
My heart shrinks back from trials which the Future may disclose. 
Yet I never had a sorrow but what the dear Lord chose ; 
So I send tiie coming tears back with the whiq)ered word, '* He knows." 



Endubb Affliction. — If God hath sent thee a cross, take it up and 
follow Him. Use it wisely, lest it be unprofitable; bear it patiently, 
lest it be intolerable. Behold in it God's anger against sin and His love 
towards thee, in punishing the one and chastening the other. If it be 
light, slight it not; if heavy, murmur not. Not to be sensible of a 
judgment is the symptom of a hardened heart ; and to be displeased at 
His pleasure is a sign of a rebellious will. — Quarles, 


South-Eastern Sabbath School 
Union. — The usual bi-monthly 
meeting of this Union was held on 
Thurscby evening, 14th Aue^st, 
present 28 Directors — the president, 
Mr. James Millar, occupied the chair. 
It was reported that Mr. C. D. 
Wason had kindly aereed to conduct 
a Training or Model liesBon Class for 
the teachers of the district, after 
the October communion, and it was 
remitted to a committee to arrange 
as to the place and night of meeting. 
The Committee on Lectures and 
Sermons reported satisfactory pro- 
gress in reference to the Annual 
Sermon and a series of Week-evening 
meetings, proposed to be held for 
scholars in different districts. The 
various school visitors were appointed 
to particular Societies, with the view 
of having them all overtaken this 
winter. Messrs. James Millar, David 
Whitelaw, and J. C. Brown, were 
appointed to attend the National 
Sabbath School Convention, to be 

held at Greenock, on 11th and 12tit 
September. It was acreed to hM 
a special conference, about the end 
of September, of the clergymen, 
missionaries, and teachers ci the 
district, in reference to the reoeot 
increase to the population in certaia 
localities, and the urgent need of 
increased effort and active co-openh 
tion in the formation and managemenk 
of new schools in such districts. 

North-Eastbrn Sabbath School 
Union. — The usual bi-montUy 
meeting of this Union was held oa 
Monday, 4th Ausnst. The questioa 
of Model Lesson Classes was remitted 
to the Public Meetings Conunittea 
Mr. Salmon gave notice of the 
following motion for next meeting:— 
"That in future, during the winter 
months, firom October to March, tbe 
meetings of this Union be hdd 
monthly." Messrs. Howatt, Sal- 
mon, and Andrew, were appointed 
delegates to the Greenock Conven- 


The Editor finds it necessary to draw special attention to the arrangement 
requiring that all the matter of the Magazine he in the printers* hands 
on the 15th of the month previous to publication. To obviate the ddaf 
in issuing the Magazine^ and the consequent inconvenience and lots 
arising from neglect of this nUe, the printers have received instructions 
to insert no communications sent after the 15th, 

It is respectfully requested that reports of the District Unions he UnUtsi 
to matter of general interest ^ and be briefly stated, 

W^ cannot undertake to return rejected communications. 




Samuel's Call.— 1 Samuel iii. 

Note the state of Religion, (v. 1.)—" The Word of the Lord was precious. " It 
scarce, for "there was no open vision." God had, as it were, withdrawn 
self ; left the nation to the light it had in the Mosaic law. The whole book 
udges is a witness of how little the people kept that law ; how little it did to 
> them from idolatry. Time after time they fell into idolatry ; and at the^ 
J when Samuel was raised up they were in a very low religious condition, 
sts and people ^ere alike wicked, and given over to sin. What must the 
}le have been under such priests as Hophni and Phinehas ? How thankful we 
it to be for an open Bible, for our Sabbath school, for the Church ! But how 
h greater will our sin be tiian theirs if we neglect the means God has given us ! 
:. The Call, (v. 2-10.)— God was to visit His people, and the instrument was 
y. Who was the instrument ? A little child. See what honour God puts on 
D children; and see, in Matthew zzi. 15, 16^ how Jesus loves the praise of 
thren. What was Samuel doing when he was called ? He was ministering, i, e., 
ing God. We may eicpect God to bless U5 when we try to serve Him. 
Bribe the call. Eli, an old man, whose sight was failing, evidently slept about 
tabernacle. So did Samuel. The evening lamps had been duly kindled, and 
) nearly exhausted, (read Exod. zxvii. 21, Lev. xziv. 8,) and so the time was 
lids morning. Samuel was asleep when God first called him. Notice his 
rity. As soon as he heard the voice, thinking it to be Eli's, he jumped out of 
, and goes to the old man, in case he might want anything. Learn from 
nel's conduct the duty of being ready to obey when called, and especially the 
r of giving help to the aged. Samuel was no sluggard, (Prov. xxiv. 30-34.) 
WBS diligent, and he reaped the reward of the diligent, (Prov. xxii. 29.) Had 
bided his arms and lain still, who can tell if the call had been repeated ? He 
rered the first call. How many calls have you had ? How long have you 
; Jesus knocking at the door, (Rev. iii. 20 ?) He will not always knock. His 
it will not always strive. This call was repeated three times, and on each 
sion the child got out of bed and went to Eli. He had the willing mind, and 
ot his reward. He did not know (v. 7) the Lord, i. e., he did not know that 
was the voice of the Lord ; neither did Eli at first. But at last Eli perceived 
the voice must come from God, and he instructed the boy (v. 9) what to say 
le voice should come again. He told him to say, " Speak, Lord, for thy ser- 
heareth." Notice these two words— speak, heareth. It is not enough for 
to speak, we must hear, must listen to what God says. God is often speaking 
8, always speaking to us, if we would only hear Him. He speaks to us every 
ling when He wakens us from sleep. He speaks to us all the day when He- 
Brves us from danger. He speaks to us in health and in sickness ; and espe- 
j does He speak to us in the Sabbath school and in the church. But how 
>m do we hear Him 1 Our ears are stopped, filled with noise of other things, 
we heed Him not. Try and hear whenever God speaks, 
L The Message, (11'14.) — A terrible message to old Eli. He was a good man 
(elf, but he had not restrained his sons. And so he will suffer for it. Thank 
if your parents restrain you. It will be good for them and for you. What a 
ent bad sons are to their parents 1 

'. SamvjtCs Consideration, (15-21.) — He lay still until morning; then he rose 
mal, and did his usual work. But he kept away from Eli. He did not like 
U him what God had said. See how considerate. How different from Jacob's 
, who told a lie to their old father to hide their own sin ! Never spread bad 
. It will spread soon enough. Never do anything you can help to vex the 
. They have trials enough. And so it was only when questioned on the 


point that Samuel told Eli. Lastly, notice how Eli received the news. 'With 
perfect submission. He was in the hands of Gkxl, and was content to leave him- 
self there. How good to leave all things in God's hands! David preferred 
falling into Gk>d's hands than into tiie hands of men, (2 Sam. xziv. 14.) If God 
be for us, who can be against us ? 

Memory JExercise—^hoTtet Catechism 92.--PsaL Ixvi. 16-20. 
Subject to he Proved — We should listen to Gk)d's Word. 

Text for Non-Beading Classes. 
^^The Lord came, and stood, and called as at other timea, 
Samuel, Samuel. Then Samuel answered, Speak; forthyswv 
vant heareth." — 1 Samuel iii. 10. 

Jesus Invitbs all to a Feast.— Luke adv. 7-24. 

I. Before Honour is EumUityy (,7-11.) — The parable requires no explanation; ith 
80 plain that he may run who reads it. If one thrusts himself into a higher |^ 
than is his due, he will be sent down, and will be covered with shame when lie ii 
made to take the lowest seat : whereas, if one takes the lowest seat, the MasUr 
will advance him, and he will have " worship," i. e., honour or resi)ect, among til 
the guests. The great lesson is the cardinal one of the value of humility. Explaai 
what humility is ; it consists in having a lowly estimate of one's self, and of his 
attainments, and is always the first step to progress. If one thinks he knovs 
all things, he will never learn. If one thinks he cannot be better, his case is 
hopeless. The sure and only way to rise in all spheres— the moral, the intellee* 
tual, the spiritual — is to be brought down. This is the law of the kingdoBi 
Christ himself followed it. (Phil. ii. 6-11 ; notice particularly the " toAerJfort" 
of V. 9.) He was set for the fall and the rising again of many in Israel, (Likt 
ii. 34,) where — observe the fall comes before the rm'Ti^— the humblest in God's 
kingdom is the highest. The opposite of humility is piide ; and throng all ths 
Bible pride is spoken of as our most deadly enemy. Compare Pharisee and 
Publican. Read the blessing of the " poor in spirit," (Matt. v. 3.) 

" Nearest the throne itself must be 
The footstool of humility." 

II. Whxm to Feast, (12-14.)— The way of the world, (v. 12,) and their reaaoi 
for so asking. The reason is selfishness. They give, that they may get. Then 
is no virtue in this. It is pure selfishness ; and Christianity and selfishness an 
dii*ectly opposed to each other. Christianity requires us (v. 13) to shew kindiMSS 
no doubt, to all, but especially to the needy. This was Chnst's rule of actioBi 
Sinners needed His help, and He received sinners. The poor, the outcast, tht 
neglected, were His particular care ; and therein He has left us an example. IMi 
the reward, (v. 14.) They cannot recompense us. But we shall not want te 
recompense. God takes special care of the poor, and He notices every little aetiC 
kindness done to them. Even the giving of a cup of cold water shall not {MB 
unrewarded. The recompense, though future, is sure. Read Matthew xz?. 40^ 
and see how such acts wiU be rewarded. God never forgets anv one of them. Lsfe 
this care of His for the poor, the maimed, the lame, the blind, keep us firMi 
mocking or injuring them. God marks this also ; and if kindness to than akafl 
be recompensed, no less will injury done to them be recompensed. 

III. Ye cannot serve God and JIfammon, (15-24.)— The supper is evidently tin 
Gospel dispensation. To feasts, in olden times, two invitations were sent— oM 
when the intention was made of having a feast, and the other when the feast ms 

ready, 8o was it here, (v. 16, 17.) He calls many, and then at sapper-time Mit 


it his servant to aak in those who had been bidden. The first invitation, no 
onbt, represents the various calls addressed to the Jews in the oldcoi time. They 
'ere all bidden. The promise was to them and their children. They were 
ighly privileged in this respect. The particular invitation— the sending out of 
lie servant — refers, without doubt, to Christ's own call to them. His constant 
ry was. Come unto me; all things were ready. He was come — ^the promised 
fessiah — the kingdom of God had come in power, and He longed to see men 
iressing into it. Notice now the excuse. In every case it is the world, or the 
hings of the world, that kept them from coming. So now. The world keeps 
len from Christ ; wealth^leasure, or something or other, comes in, and men 
%j, "1 cannot come." what keeps you ? But notice the doom of these men, 
r» 24.) Not one shall taste of that supper. If we do not come to Christ now, 
re cannot expect td get to the marriaee-supper of the Lamb. Christ savs now, 
' Come ;*' but one day He will say to all who have not come, *' Depart." ''Come" 
I addressed to you now. Take care that it be not changed mto '* Depabt." 
Lnd then notice the feast will be full, (v. 21-23.) When tnose to whom it was 
ist offered refused it, it was ^ven to others. This points clearl3r to the rejection 
f £&e Jews, and the ingathermg of the Gentiles. But the principle is true stilL 
f a nation, or a man, refuses God's call. He will offer the call to others— to 
hose in the highways and hedges, poor outcasts, who will hear His voice with 
(ladness. For to the poor the Gk>spel is preached. Notice the last phrase of 
rerse 22. What gracious words ! There is room. Will ye not press in f 

Memory Exercise— Shorter Catechism 93.— Par. xxvi. l-S. 
Su^'ect to be Proved— Christ longs to Save. 

Text for Non-Reading Classes. 
" The Iiord said unto the servant, Go out into the highways 
and hedges, and compel them to come in, that mj house may be 
fined."— Luke xiv. 23. 


Jesus' True Disciples.— Luke xiv. 25-35. 

L Ths Tests of Disdpleship, (25-27.)— The occasion of these words. Great 
multitudes were with Him, accompanying Him oh His way up to Jerusalem. 
Hany were His disciples, many more may have had a desire to become His 
disciples, and Jesus here lets them know what discipleship implied. It implied 
(Ut) that He must have the chief place in the affections of every disciple, (v. 26.) 
mng out very carefully the meaning of the word '' hate" It cannot mean hate 
ia the ordinary sense of the word, for that would be quite contrary to the fifth 
eommandment. See also Ephesians vi. 1-3. It means '' loves less;" so that the 
nsrse might read, " If any man loves not his father, &c., less than me." Leah was 
** haled, i. e., Uroed less than Rachel, (,Gen. xxix. 31.) See also Romans ix. 13. 
Kaving made this quite clear, proceed to shew how, if we are Christ's disciples, 
ire must love Him above all. Take the case of a father. We are commanded to 
lore our father, and to obey him ; but only in the Lord, (Bph. vi. 1 ;) ». «., if 
obedience to our father should interfere with obedience to Christ, we must disobey 
our father that we may obey Christ. Give an example. A father orders his son 
U> tell a lie, to say that an article cost so much when it did not; the son cannot 
be Christ's disciple if he obeys his father in this. A father may order his son not 
to read his Bible, the son must disobey if he wishes to be Christ's disciple. In 
ill cases we must act like the Apostles, and obey God rather than man, (Acts v. 
m.) Yea, we must love our own life less than Christ. If our life is threatened 
beeaose of our love for Him, we must ghre up our life, and hold to Him. Give 
Qhutrations of this from the history of the martyrs, thousands of whom gjlsdly 


resigned their lives rather than deny Jesus. If any man will save his life by 
denying Christ, he will lose life everlasting ; but if any man loses this life raUMt 
than deny Christ, he will save his sonl, and win the true life, (Matt. z. 28, 99 ; 
Bev. xii. 11.) This is the first and essential condition of discipleahip. CSniit 
must be all in all. None bat Christ, none bat Christ. The second conditioiii^ 
(v. 27,) that the true disciple must take up his cross and come after Christ. Crimi- 
nals, when led forth to be crucified, had to carry the cross. It was so with Jemi 
himself^ (John xiz. 17.) The cross thus became the sign of shame or soffering ; sbI 
80 beanng the cross means bearing shame for Christ's sake — confessing Him Mfon 
men. And this is very hard to do. It is not easy to bear being laughed at— to 
stand up for Christ among wicked, mocking companions ; to say, I cannot swear, 
I cannot drink, for 1 love Christ. This is very hard to do ; but yet we mnsk do 
it if we wish to be His disciples. If we do not confess Him before men. He vill 
not confess us before His Father. He will say, ** You were ashamed of me ; yon 
heard my name blasphemed, and you never stood up for me ; and now I camwt 
stand up for you." But if we confess Him before men. He will confess us befon 
His Father. It is hard to do this ; but love to Him will enable us. We do sot 
like to hear any ill spoken of one we love ; and if we love Christ, we will not 
stand silent and hear Him evil spoken of. Then we must come after Him. 
We must follow in His steps— must deny self, crucify self— must keep don 
pride, anger, every evil passion, and follow Christ. 

IL Coimting the Cost, (28-S3.)— It is no easy thing to be a Christian, and Ghnt 
never said it was. Here He teaches us that we must carefully count the cost. Go 
over the two parables, and shew that both teach the same lesson — that, as in 
worldly affairs we count the cost before beginning anything of importance, so ii 
this great business of being a Christian, Jesus wishes us to count the cost He 
does not wish people to begin, and then go back at the first appearance of diffi* 
culty. Illustrate by case of " Pliable," in PUgrinCs Progress. He wants m to 
be in earnest in this great work, and to see to it that we know what we are alxHit 
N,B., With an advanced class, shew that no merely human teacher would haw 
acted as Jesus here does. They would have smoothed matters over to attract fbl* 
lowers. He gives the whole truth, and hides nothing. He sete clearly before m 
what discipleship implies ; and He warns us that we must carefully consider whit 
it implies. Who is sufficient for these things ? God alone can make us sofi- 
cient ; but He has graciously promised to make His grace sufficient for us. Wo 
can do dU things through Christ. All fulness dwells in Him; and when we knof , 
our weakness most, then are we. strongest. 

III. Profession is useless by itself, (v. 34, 35.)— Christians are the salt of the 
earth ; but if any man has not the Spirit of Christ, he is none of His. He may 
profess to be salt, but the savour is wanting, and he is cast out to be trodda 
under foot. Read Matthew vii. 21-23, and you have the exact meaning of thoa 
two verses. We must not merely say, we must also do. 

Memory Exercise — Shorter Catechism 94. — Par. xxvi. 4-6. 
5 to he Proved — Christ wants Heart Service. 

Text for Non-Reading Classes, 
"Whosoever doth not bear his cross, and come after ia6, 
cannot be my disciple." — ^Luke xiv. 27. 


Jesus Receives Prodigals.— Luke xv. 11-32. 

The story of the prodigal son forms the third link in the chain of beautifU 
and instructive parables recorded in this chapter. In the parable of the prodigii^ 
as in the preceaing one of the lost Bheep, "«« lia.vQ the salvation of fallen i ' 


resented ; but while, in the case of the lost sheep, it is the Savionr*s love that is 
nominently ezhihited, here it is the sinner's penitence. Whether the two sons 
■present tilie Jew and the Gtentile, the pharlsee and the publican, or angels and 
en, we need not at present enquire. There is probably a reference to aU. But 
be application of the parable is as potent as when it was first spoken, for there 
'e prodigals and elder brothers in the Christian Church still. 
L Verses 11, 12, *' A certain man had two sons : and the younger of them 
id to his father. Father, give me the portion of goods that feUeth to me." 
otice that the son, whose affections are estranged from his father's home, 
unands ** the portion of goods " as a right, and not as a favour. So man, in his 
itoral state, desires to be independent of God, and to eigoy life as he pleases, 
id thinks that in so doing he lays it out better than God can for him. Contrast 
LB prodigal's words, " Give me the portion of goods," &c., with tiiat of the child 
r God, " Give us this day our daily bread." 

II. Verse 12, *' And he divided unto them his living." The son had no right to 
le property while his father was living; but the father does not refuse to comply 
ith the son*s request, as he might justly have done. His heart being alienated 
rom home, he must discover his folly by bitter experience. In like manner does 
h>d deal with transgressors. When man thinks that his Maker's service is a 
mrden, and that he has no real liberty of action, he is allowed to make trial ; 
mt does he not gather by sad experience that he threw off an easy yoke in 
szchange for a grievous one, and that in the Divine service only is there perfect 

IIL Verse 13, "And not many days after, the younger son gathered all toge- 
Uier, and took his journey into a far country, and there wasted his substance with 
Botous living." A certain time elapsed before he bade farewell to his lather's 
lome. He converted his goods into money, that he might be able to pay for his 
I^easore, and took his journey into a far country. The sinner who begins to 
Jlease himself, and to fret at God's will, has already departed from Him in his 
Sections ; and though he may not at first openly depart from Him in life, yet 
Mat too will take place after not rnany days. Preferring the creature to the 
vreator, he seeks the world's delusive gratifications. 

IV. Verse 14, "And when he had spent all, there arose a mighty famine in that 
^lid; and he began to be in want." His little gathering was speedily scattered. 
j^ may have for a time considered he took a wise step in claiming his liberty; 
i^t soon there curose a mighty famine in that landy and he heganhirnseff to be 
^ Vfant How fitly does this represent the bitter fruits of sin even in this life — 
*«e downward career of a soul that has wandered from the right path ! 

V. Verses 15 and 16.-— In his destitution he entered the service of a citizen, who 
^t him to the vilest employment. If there is any allusion to Jew and Oentile, 
^lut a degrading thing it would be to be sent to feed swine ! He may have been 
flowed to fill his belly with the husks, but this could not satisfy his hunger. And 
^bat can fill the longings of an immortal soul ? Only God. 

VI. We have now to see the son as a penitent sinner, (v. 17-19.} The blank in 
he history leaves us to fill up the long-continued depths of his misery. His 
Qason has been restored ; he sees his folly ; he purposes to return to his father, 
tid acts on the resolution by arising and going to his father. What a striking 
Unstration of the maimer in which sinners are converted, is presented in the 
etnm to self, the remembrance of his father, the consciousness of misery as the 
ffect of sin, the turning, the confession, and the vow ! We may picture to our- 
«lves the prodigal sitting pondering over his fallen condition till a gleam of hope 
awakens in his bosom, "I will arise." 

VII. Verse 20, " When he was yet a great way off, his father saw him, and had 
ompassion, and ran, and fell on his neck, and kissed him." Although he had 
oigotten his father, yet his father had never forgotten him. He does not wait 
ill the poor returning outcast has reached the house, but hastens to meet him. 
ie frowns not <m him, but kisses him, implying— according to Eastern fashion — a 
pledge of reconciliation and peace. Thus does God listen to the soul sighing after 
3im, and bertows His favour by pouring consolation into thA tcou\AA^ V^isasX. 


Vm. Verses 22 and 2S, " But the father said to his servants. Bring forth tiie 
best robe," &c. The giving of the robe and the ring were esteemed as highflst 
tokens of favour by the Jews, (Gen. zli. 42.) Ornaments do not belong to a slave; 
and his getting them for the tattered rags of a swineherd, implies restoration to 
his former position and honour. Verse 24, *' This my son was dead, and is 
alive." The state of sin is a state of death, but there is life in Gk)d. 

IX. Verse 25, '' Now his elder son was in the field," &c This son was spdun 
of at the beginning of the parable ; and we may suppose that he was daily worth- 
ing in the fields, while his brother was in the far country, till one evening, in 
coming home as usual, he was struck by the sound of music and of dancing. The 
singers and dancers would be hired, as was customary, and the guests would be 
merely spectators. Verse 26, '' And he called one of the servants." &c. He did 
not come in, in the honest expectation that his father would make a feast only 
when there was something worth making merry about. So he called a servant^ 
and asked the meaning of it all. The servant, who could not probably realize the 
paternal affection for a lost son, only replied that his brother nad returned '' sale 
and sound." The elder son kept sulkily aloof, and did not seek to embrace hii 
brother: but when entreated by his father to come in, replied by complaining of 
his brother's evil behaviour, (v. 29, 80.) He did not call him his brother, but thk 
thy son. Then he shewed his anger. He hath dewni/red thy livmg; as if he had, 
in no sense, a right to his portion. Thou hast hilled for him the faited eaUf; 
no mere kid, but the best calf the father had. 

X. Verse 31, " Son, thou art ever with me, and all that I have is thine." What 
a rebuke to his elder son ! He had no right to complain, for he was heir to all 
Verse 82, " This thy brother," not my son, shewing that the penitent prodigal'! 
relation to his brother remained. 

Memory .Ba;«rcw«— Shorter Catechism 95. — ^Par. xxvi. 7-9. 
Sulyect to he Proved— God is a loving Father. 

Text for Non-Reading Classes. 
'^ And he arose, and came to his father. But when he was y^ 
a great way off, his father saw him, and had compassion, and ra% 
and fell on his neck, and kissed him.'* — ^Luke xv. 20. 


The Ark of God taken.— 1 Samuel iv. 

J. IsraeTs unsuccessful encounters with the Philistines, and their foolish ottemfKt 
to secure victory. 

1. Notice that the object of this war with the Philistines was to throw off their 
oppressive yoke ; but as the Israelites did not repent before commencing, th^ 
could not expect Grod's help. The event took place some years after the deatJi a 

2. The result of the first battle was the defeat of Israel, the aggressive powv, 
with a loss of 4,000 slain. In Israel's camp sin and corruption were so aboosdiiV 
that those who could once each chase a thousand, are now themselves smitten. 

3. The plan proposed for securing victory in the next battle; They did DOt 
repent of their wickedness, but fretted against the Lord. " Wherefore hath the 
Lord smitten us ? " They thought they could compel God to be with them for tto 
next battle by bringing the ark into their camp. The proposal was made by tto 
elders, and carried out by the people. The ark was at Sniloh, and Eli's two aoK 
were to bring it to the camp. They forgot that it was God's presence, and not the 
mere presence of the ark, that would defend them. They were, moreover, tnaa- 

greasing Ood'a orders to them. laiemovin^ the ark, for He intimated (Dent i8* 


^11) tliat when ihey were settled in Canaan, they most come to the ark, and not 
it to them. 

4. The joy throughout the camp as soon as the ark was hronght in. They 
seemed to be certain of victory now, and tried to rouse their drooping spirits and 
depress their enemies by their triumphant shouts. So worldly people often extol 
the outward advantages of reli^on^ and rely on them for salvation. 

5. The excitement and surprise m the camp of the Philistines when they heard 
what had taken place. This was a new stratagran which the lo'aelites had hit 
upon. lake the Israelites, they thought that the ark's presence implied Gh>d's 
presence, and they had reason to fear Israel's God. They remember^ the won- 
ders of old, when the Egyptians were smitten. They were not, however, so awe- 
struck as to sue for peace ; but rather, on the contrary, stirrea up one another to 
quit themselves like men. Their generals reminded them that they were the mas- 
ters of Israel, and to become their servants would be ignominy and shame. 

II. The terrible consequences qf the second battle. 

1. The defeat was overwhelming. Israel was sorely smitten and utterly 
depressed. They did not retire to the camp so as to rally, but fled in all direc- 
tions, leaving 30,000 slain on the battlefield. Though they were the people of 
Ctod. and their neighbours were uncircumcised, though they were inspired with 
eonndence, though the ark of God was with them, yet they did not prosper. 
Hieir shouts were turned to wailing. 

2. The capture of the ark by the Philistines, and the slayinff of Eli's two 
wicked sons. This was a sore blow to Eli's house : it was the fmfilment of the 
threatened judgment, and that, too, by uncircumcised hands. They forsook God, 
left tiie path of dn^, betrayed the ark, and this was their end. It was also a 
severe judgment on Israel. God was angry with them for their sin in thinlrinflr 
He would come with the ark, although He had already departed from them. It 
was a retribution for their rashness— a lesson to shew that God will not be pre- 
scribed to by the ungodly; and will rather yield up the ark to unbelieving 
enemies than to false friends. A mere profession will save none of us from God's 

III. The reception of the tidings at Shiloh. — ^The fatal news rapidly spreads. 
Stragglers would oe pouring in with the direful tale. In Shiloh the tidings would 
Im specially exciting. A messenger was despatched in haste, with rent clothes and 
earth on his head, so that all who saw him running might learn his errand and 
lis own state of mind. 

1. Notice how the city received the intelligence. Eli was waiting at the gate, 
taxious to know the result ; but the messenger, perhaps afraid to convey the sad 
Hews to him first, entered the city and spread the stoiy. "All the cUy cried 
out." And no wonder, for the glory had departed frt)m Shiloh. The ark, though 
•oon recovered, never returned thither. Their city afterwards sunk rapidly, and 
became uxdmown. The ark was transferred to the tribe of Judah, to Mount 
fitoDy which He loved, because the men of Shiloh knew not the day of their visi- 
tation. What a lesson to us — to whom is entrusted the spread of the Gospel to 
the heathen— to beware, lest, through carelessness, our candlestick be removed! 

2. It was a very heavy blow to Eli He had been trembling for the safety of 
the ark. Picture out the eagerness with which the old blind servant of God 
enquires the cause of the noise in the dty. The account of the slaughter of the 
wmj, and of ^e death of his two sons, is told to him, and, above all, he is 
infonned that the ark of Gtod is taken. The news was far too overwhelming for 
the old man, who died soon after. 

IV. The death of ElCs daughter-in-law.— T^nB melancholy event is another of 
the many woes on the house of Eli. She was the wife of Phinehas, one of 
those wicked sons who had been the cause of all the woes brought on their house. 
Though the tidings about her husband and Eli may have brought on her tra- 
Tsil, yet she shewed more concern for the loss of the ark. The glory had 
departed. It had departed because Qod had departed. If He depart from any 
ofns, it is woe unto us, and well may we exclaim, " Ichabod ! " Let us remem- 
•her and serve our Greater and Redeemer even now. 


Memory ^2:ercMe— Shorter Catechism 96. — PsaL zzx. 1-3. 
Subject to be Proved— Ood*8 Honour is dear to His people. 

Text for Non- Reading Clctsses. 
^' And the Philistines fought, and Israel was smitten, and they 
fled every man into his tent: and there was a very great 
slaughter. And the ark of God was taken; and the two sons 
of Eli, Hophni and Phinehas, were slain." — 1 Sam. iv. 10, 11. 


Lesson XXXVIL — Points for iUustraiion: — The Word of the Loid 
precious (76) — the child ministering to the Lord— the child's ready • 
obedience to Eli — the child's willingness to hearken to the Loid— 
the child's first message— the faithml deUveiy thereof— the ^Mi 
growth and feme (77.) 

76. The Predovs Book, — A traveller in Brazil had a pleasant surpriBei 
He was wandering by the sea-side, when he saw a pretty dwelling in t 
grove. The master of the house invited him to enter, and desired t 
negro boy to climb a tree, and pluck a cocoa-nut to refresh the stnmgeL 
While resting in the parlour, the guest observed a large book upon the 
table. " What book is this? " he inquired.—*' The Bible." " How long 
have you had it? " — '* Eight or nine years." " How did you obtain it?"— 
" It was given me by a sailor." ** It seems to have been used a great 
deal." — '' Oh yes! I am very fond of reading it ; it is so instructive and 
so comforting. But I find it veiy dilQicult to keep it at home. Mr 
neighbours are often borrowing it of me, for they too love to read it 1 
have let it go out to places far and near ; but now it is at home, I think 
I shall part with it no more." " What 1" inquired the stranger, •*a» 
there no other Bibles besides yours ?" — " I know of none. Most peovfe 
who borrow it say they have never seen such a book before." ** WeBl, I 
suppose you would not object to lend that Bible if you had anodiff 
quite dean and new?" — " Certainly not." "Then I will send you one 
that I have on board the ship I came by." "Will you indeed?*— 
" Yes, gladly, and a number of Testaments and tracts also, that yoa 
may d^tribute them among those friends of yours who aze fool 
of reading the Bible." " Oh, how thankful I shall be! " 

The traveller drank the sweet cocoa-nut milk, rejoicing at hafinf 
found some souls in that land who thirsted for the sweeter mSk of OhiiOT 

77. A Mother's Prayers, — ^An Indian femily of superior rank ii 
Martha's Vineyard lost their first five children in infency; neither tiieir 
medicines nor their powwows could save thenu A sixth was bom a ftv 
years before the English settled in the island, and the poor mother wis 
distressed lest this should die also. She felt herself hdpless, and she 
could not trust her priests oi doctors. " But is there not some Almiic^ 


God to be piayed to ? " were her thongfats ; '^ a God that made every 
thing we see — ^a God who gave me life, and other people life, and who 
ave life to my baby ; and if He gave life, can He not continue it ? " 
The poor Indian mother determined to seek this God, and pray to Hirn 
lor the life of her child. As soon as she was able, she took it up in her 
arms, and went into the field, and fell down and prayed to Him in its 
behall The little one lived; this strengthened her faith; she believed 
there was One on high who heard and answered prayer; and then, in the 
gratitude of her heart, she devoted her boy to God. 

Not long after, the white men came and settled at Martha's Vineyard; 
and the Indians, who had been at some of their meetings, told about 
their coming together, and that the man who spoke often looked up to 
the sky. The mother heard about it. ''These strangers meet for 
prayer," she thought^ *' and perhaps th^ pray to the same God I pray to, 
and who saved the life of my child.^ She longed to see them. 

Mr. Mayhew, the minister of the white men, soon visited that part of 
the island where she lived, and preached the GospeL The woman went 
■fco hear it. It was just the Gospel for her. She believed it, and joyfuUy 
received Jesus Christ the Son of Grod as her Saviour. She afterwards 
joined the Church; and in the story of her experience of God's goodness 
«uid mercy, they saw that " the same Lord over all is rich unto all that 
call upon Him." "What became of the boy?" — He grew up a Chris- 
tian boy, became a preacher of the Crospel, and pastor of a flourishing 
Ibdian church in the Vineyard. God wiQ accept and bless a mother's 
offering ! — Family Treasury, 

Lbssok XXXVIII. — Foints for iUuttration: — Ostentation and humility 

—on whom to bestow fevours — the Gospel a feast — the free invitar 

tion (87) — the manifold excuses (79, 80) — yet there is room, 

78. Scdvaiiion a Free €Hft, — ^A benevolent rich man had a very poor 

neighbour to whom he sent this message : — " I wish to make you the 

sift of a farm." The poor man was pleased with the idea of having a 

aurm, but was too proud at once to receive it as a gift. So he thought of 

file matter much and anxiously. His desire to have a home of his own was 

daily growing stronger ; but his pride was great. At length he determined 

to visit him who had made the offer. But a strange delusion about this time 

seized him; for he imagined that he had a bag of gold. So he came 

nith his bag, and said to the rich man, '^ I have received your message, 

iDd have come to see you. I wish to own the farm, but I wish to pay 

fer it. I will give you a bag of gold for it." ** Let us see your gold/' 

Qid tiie owner of the &rm. '* Look again ; I do not think it is even 

sflver." The poor man looked ; tears stood in his eyes, and his delusion 

«eemed to be gone, and he said, " Alas ! I am undone : it is not even 

Ooppeir; it is but ashes. How poor I am 1 I wish to own that fiurm ; 

bot I have notiiing to pay. Will you give me the &rm ?" The rich man 

Implied, "Yes ; that was my first and only offer. Will you accept it oa 

Inch tennB !" With humility, but with eagerness, the poor man said, 

'*Te8; and a thousand blessings on you for your kindness !"•— Dr. 


79. Excunng mth one Consent. — ^The Duke of Ossona, Viceroy of 
Naples, passing through Barcelona, went on board the Cape galley, and, 
passing through the crew of slaves, he asked several of tnem what their 
offences were. Every one excused himself upon various pretences; one 
said he was put in out of malice, another by bribing of the judge ; hat 
all of them unjustly. The duke came at last to a sturdy little black mm, 
whom he questioned as to what he was there for. " My lord," said he, 
" I cannot deny but I am justly put in here ; for I wanted money, and 
so took a purse near Tarragona, to keep me from starving.'' The dnke, 
on hearing this, gave him two or three blows on the shoulder with his 
stick, saying, " You rogue! what are you doing among so many honest 
innocent men ? Get you out of their company." The -poor fellow was 
then set at liberty, while the rest were left to tug at the oar. — Percy. 

80. Modem Excuses of Sinners. — 1. ** Not persuaded of the truth of 
religion." 2. ** No time for religion." 3. " Plenty of time for religiOT." 
4. '* I am good enough." 5. ** The Church is corrupt." 6. " Christiani^ 
is a doomy thing." 7. " I will seek it at death." 8. ** I am too sinM* 
9. ** I will seek it privately."— TF. W. Wythe. 

Lesson XXXIX. — Points for illustration: — ^Earthly ties yielding to the 
heavenly — cross-bearing (81)— counting the cost — forethou^t ami 
self-demal (82) — Closing the savour. 

81. Crosses and Cross-bearing. — Christ and His cross are not sepanibb = 
in this life, howbeit Christ and His cross part at heaven's door ; for tluR 
is no house-room for crosses in heaven. One tear, one sigh, one sad hst^ 
one loss, one thought of trouble, cannot find lodging there. They m 
but the marks of our Lord Jesus down in this wide inn and stonff 
country on this side death. Sorrow and the saints are not maniii 
together; or, suppose it were so, heaven would Toske a divorce. . . • 
Thanks to God for crosses ! When we count and reckon our losaeB ii 
seeking Gk>d, we find that godliness is great gain. Great paitneni of t 
shipfiif of gold are glad to see the ship come to the harbour. Surely n 
and our Lord Jesus together have a shipful of gold coming home ; aad 
our cold is in that ship. Some are so m love with this lue that ^ 
sell uieir part of the ship for a little thing. I would counsel you to hqj 
life, but sell it not, and give not away your crosses for nothing. Thi 
inside of Christ's cross is white and joyful, and the furthest end of tht 
black cross is a &ir and glorious heaven of ease. Seeing Christ kw 
feistened heaven to the far end of the cross, and He wiU not loose tib 
knot himself, and none else can, let us count it exceeding joy when vi 
fJEdl into divers temptations. — Rutherford. 

82. Self-denial. — It is said of Dr. Judson, that, panting after pciftO' 
tion, he strove to subdue every sinful habit and senseward toidfliMf* 
Finding that for want of funds the mission was languishing, he cast fA 
the treasury his patrimonial estate. Finding that ms nicety and lore tf 
neatness interfered with his labours amons the filthy Karens, he 
to ranqvdah this repugnance by nursing those sigk of loathsome ' 


Fmding that his youthful loye of fsuue was not utterly extinguished, he 
threw into the fire his correspondence, including a letter of thanks he 
had received firom the Goyemor-Gknend of India, and eveiy document 
which might contribute to his posthumous renown. And finding that 
his soul still daye unto the ecurth, he took temj^rary leaye of all his 
friends, and retired into a hut on the edge of the jungle, and, subsisting 
on a little rice, for several weeks he gave himself entirely to commimion 
with God. 

Lb88on XL. — Poinisfor Ulwtration: — The foolish request of the foolish 

son (83) — ^the far country — ^the famine— coming to himself— the 

resolve — ^the father's love and fDrgiveness — the festival — ^the joy over 

a lost one found (84) 

SB.— Provided for in Ihe TForW.—" Provided for!" indeed it is too 

often the providea with — ^provided with means for self-ruin — ^for an utter 

iieckless waste of the vital powers; for means of sustenance in a state of 

idleness, and so of means for the introduction and fosterii^ of every habit 

^hich is the ofiEspring of indolence and temptation. The writer will 

never forget the hour when a brilliant young man, now an ornament to 

Society and a most useful citizen, stood at a certain comer, pointed out 

five spacious mansions, accompanying the action with a brief recital of 

4is own experience. " Those five large houses," remarked he, " were the 

Ilomes of five young men, all of them the sons of wealthy fathers, who 

irere ambitious to msure an ample provision for their fiimilies. At the 

time to which I refer my own father was living, and was thought to be 

fAe of the most prosperous merchants in the cit^. The five young men 

irere my intimate associates. It was give and take in our daily rounds ; 

tad this system of mutual treating and free expenditure was fast shovel- 

ftig oat the down^^surd track. We were provided with abundance of 

^neaois for the gratification and growth of the sensual nature. At that 

time my father was suddenly £owned ; and throu^ some unexplained 

IBLyBtay, whereas his partner came out a rich man, his estate proved to be 

hat Mtde more than solvent. That settlement broke up my companion- 

dbip with the five young men. I was too proud and independent-spirited 

to take and not give back again; and on learning I had to provide for 

ItmetEy 1 bent my energies to the task of mastering the profession of 

wnich I am now a member. I did not, however, lose sight altogether of 

my five former companions. The^ were provided with means most effec- 

tiuJly to bring about their self-mm. Last week Edward H , the last 

mae of the five, was assisted home by a policeman at two o'clock mom- 

&lrom the scenes of Ms debaucheries, thrust in the firont door of his 
bt's house, and was found lying dead upon the hall floor in the morn- 
ing: The otner four all came to miserable ends. One shot himself; 
another died of delirvum tremens; a third was drowned while on a spree 
nith companions of his evil hours; while a fourth was stabbed m a 
-punbling JielL Of ail the most fortunate things which ever fell to my 
lirt^ that was one of the most fortunate which prevented me firom being 
pfivided for after the style of those five inheritors of their fatherr 
m^HL^—Bw. A. WyUe. 


84. — The Rescued Brother, — Suppose one of your little brothers should 
fjEill into the river, and there sink down under the deep waters, andhefore 
he could be got out he should grow cold and pale, and seem to be dead. 
Your £Etther takes the little boy in his arms, and carries him home; and 
then they wrap him up in warm flannels, and lay him on the bed. The 
doctor comes, and goes into the room with your father and mother, to see 
if it is possible to save the little bo/s life. The doctor says that nobody 
may go into the room but the parents. They so in, and shut the door; 
in a few minutes the question is to be decided whether or no l^e child 
can Uve. Oh! then, how would you go to the door, and walk round with 
a step soft as velvet, and hearken to know whether the dear boy lives ! 
And after you have listened for some time, treading softly and speaking 
in whispers, and breathing short, the door opens, and your motiiier comes 
out, and there are tears in her eyes. " Is he dead?" says one in a £unt 
sinking whisper, "is he dead?" — "Oh no, no; your little brother lireii 
and wSl be well again." Oh! what a thrill of joy do you all feel! What 
leaping up in gladness ? Now, there is such a joy in heaven over one 
sinner that repenteth. The sinner has been sick, but the Crospel hii 
been received as the remedy, and he is to Eve for ever. Do you 
that the angels rejoice at it ? — Dr. J. Todd. 


Lesson XLL — ToinUfot iUtLstration : — ^Distrust of God brings calai^ 
(85) — ^mistaken trust in the outward forms of religion (86)-^ 
judgment on the priests— death and desolation — Ichabod. 

85. — Sin a Hindrance to our Receiving Blessings, — ^When our spaM 
supplies flail, the channel is sometimes at fault, and not the stream. Hi 
hindrance to their coming lies with us, and not with our heavdll 
Father. The supply of fuel to our city in midwinter sometimes fiftik, ii 
because the coal-nelds are exhausted, but because the weather has firaMi 
our rivers, detained our colliers in the channel, and blocked up our nfl* 
ways. The supply of water or of gas to our houses is sometimes '>«m%»^ 
not because the reservoirs are low, but because the pipes which oeniMik 
our dwellings with the main service are choked up or broken. NlM 
iajl to reach us, not because our correspondent has neglected to ini^ 
but because the means of transmission have been imperfect. — Bm> 
Samuel Martin, 

8H. — Blessings wrongly used, — ^The conduct of the elders of Israelii 
sending for the ark, and that of the priests in bringing it, cannot be jarti- 
fied. The idea was, no doubt, that it would act as a kind of charm, idi 
secure for Israel that Divine presence and protection which they felt Aif 
needed, but did not seek in a proper manner. Many similar actions IM 
on record, both in the history of JPaganism and in the records of C9uii* 
tian ages, or, ra^er, of Christian superstition. Holy images, lelkik 
•consecrated wafers, and other things, have been taken into battle, in the 
assurance that they would secure ^e victory. If a victory has bea 
gained, it has been ascribed to their presence ; and if dcieat has bea 
suffered, it has been referred to some feiult or other, which has preveOtod 
the supernatural aid expected. 



o. X.] OCTOBER 1, 1873. [vol. xxv. 


IE following extracts from Sabbath School Convention papers and 
)iigregational Reports will doubtless be read with interest by teachers 
this country, and may serve to point the way to some important 
forms which would much improve the position and efficiency of Sabbath 
hool Societies : — 

"Properly speaking, the Sunday school is not an inMitution at all — 
ly a particular development of the activity of the Church— ^ one of the 
rhing arms of the Church. We do not regard the arm of a man, 
)ther man ; or the branch of a tree, another tree ; no more should the 
iday school be regarded as another institution^ It is the Church, in 
membership and ministry, at work in a particular way. 
' All Church members, male and female, young and old, who are not 
videntially hindered, are under the strongest possible obligation to 
B an active part in the Sunday school every Sunday; and all are 
pable before God who do not recognise the obligation, and actively 
>mpt to discharge it." — Resolutions proposed by the Committee of the 
isouri Baptist 8. 8, Convention. 
L Pastor's Report. — "January 1st, 1863. — Found here a Church of bu 

members, and a Sunday school of 300 Many discourage- 

its ; ... . desolating civil war then raging ; . . . . streets 

colled day and night by armed soldiers. The little band of 59 went 

into the harvest field. The Lord of the harvest strengthened 

blessed them. During the year 1863, as the gracious reward God was 

ised to bestow, 23 persons followed the Saviour in baptism, 22 of whom 

ifram the Sunda/y school, and 24 were received from other churches : 

. . a total addition of 47. The little band was almost doubled. 


In 1864, twenty-five converts were baptized, of whom fourteen were from 
the Sunday school; and twenty -six were received from other chmxjhes: a 
total addition of fifty-one. In 1865, forty-nine were baptized ; nvneteet^ 
of these were from the Sunday school; ihirty-two were received from 
other churches : an addition of seventy-two in 1865. In 1866, OTie hundred 
and four persons were baptized ; — sixty-four of these were from the 5u»- 
da/y school. 

" Conversions have been almost continuous throughout the year. Forty 
out of the fifty-two weeks of the year witnessed the return of penitents 
to their Father's house, and the confession, before the Church, of their 
£gdth in the Eedeemer. 

" *Grod hath done great things for us, whereof we are glad;' with a 
disheartening history. With extremely limited financial ability, amid 
distractions incident to scenes of war, and, during the last season, in 
the midst of pestilence, the Church has been established, and many ba7» 
been brought to receive Christ as their Saviour. To TTinn be all th» 
glory. . . . There have been no excitements, no seasons of special 
efifort; not a sermon has been delivered, or a prayer or inquiry-meeting 
held, aside from the regular appointments of the church and the Sunday 
school." — From the Report of a Saint Louis Congrega/tion, 

The imity between the Church and the Sabbath school, which is bo 
apparent in the foregoing extracts, is beautifrdly evidenced in the title of 
the report, — viz., " A Year's Work in the Harvest Field : Memorial of the 
Fourth Baptist Church and Benton Street Mission Sunday School, Saini 
Louis, Mo. ; Annual Sermon, Reports, and Addresses. A. C. Osbon^ 
Pastor ; E. D. Jones, Superintendent. 1st January, 1867." 

The little pamphlet is enriched with engraved portraits of the pastor 
and the Sabbath school superintendent. The first thirty pages an 
devoted to the Congregational Beport, the remaining forty-six pages to 
Sunday school matters. Our extracts from the Congregational Beports hsn 
shewn how lai^ely the membership was increased by additions from the 
Sabbath school. The following table of the Sabbath school attendance 
during these years may also teach us a lesson in the aggressive power of 
Sabbath schools, wherever they are £uthfrilly developedby the Onurcli^- 
1862 1863 1864 1866 1866 1867 
Average attendance, 300 500 600 669 934 2600 

Would not our Sabbath school work here be greatly benefited if » 
intimate association with the entire congregation could be secured, and tf 
such a spirit of conversion-seeking were imparted to it? Active Christiana 
in our sabbath school societies and congregations must attempt this in 
their own sphere, not waiting for some " grand move " from the ontsidei 



The Liverpool Sunday School Union is a young institution, having been 
instituted in 1863 ; but it is full of life and vigour, and fulfilling all the 
duties which such societies set themselves to. For some years the 
music of the Sabbath school has occupied a considerable share of its 
attention, and apparently with most gratifying results. On Friday, the 
5th of September, a spectacle, long to be remembered by those who 
witnessed it, was seen in the far-famed St. George's Hall, — a truly 
magnificent structure, holding about four thousand people. It was the 
Fifth Annual Children's Festival of Sacred Song. About 1000 children, 
varying in age apparently from six or seven to ten or eleven years, and 
the female portion of them " clothed in white raiment," occupied the 
platform, and were the performers of the evening. The hall was literally 
packed in every corner by the audience. 

Mr. J. B. tUlark was conductor, and Mr. Best, the well-known organist 
of St George's Hall, accompanied most skilfully on his splendid instru- 
ment, and added greatly to the effect of the music and the success of the 
evening. The music was in the old notation, the sol-fa system being 
scarcely known in Liverpool, and never used, so far as the writer can 

The programme was a full one, occupying about two-and-a-quarter 

liours' time, including three or four encores, and comprised — *'Come 

sing with holy gladness," from Hymns Ancient and Modern ; " Now, 

-when the dusky shades of night," from the Hymnary ; " Slow in the 

Eastern skies," from the Journal of Part Music ; ** There was joy in 

heaven," by John Hullah ; ** Jesus, high in glory," from the Hymnary ; 

"New Year's hymn," from Hymns Ancient and Modern ; "Let all men 

praise the Lord," a fine chorale, with an elaborate accompaniment, which 

must have tried the steadiness of the children's singing, from Men- 

^Issohn ; the well-known hymn, " Thy will be done," to a beautiful 

ehant ; " But the Lord is mindful of His own ; " Strike ! strike for 

victory;" **A11 things bright and beautiful," by John Hullah; and 

several other hymns and pieces. The " New Year's hymn," from Hymns 

Ancient and Modern^ beginning, " Days and moments quickly flying," 

was particularly impressive, the solemn part, after the fourth verse, — 

'* As the tree falls, so it must lie ; 
As the man lives, so will he die ; 
As the man dies, such must he be, 
All through the days of eternity. Amen " — 

^ing exceedingly effectively rendered. Among the hymns, *' Strike! 


strike for yictory/' though hy no means the hest, musically considered, 
was the most striking, and was sung with immense enthusiasm. 

The performance throughout was a complete success ; and the pre- 
cision with which eyery note was taken, and the perfect time kept, must 
have astonished those who had not hefore heard what children propeily 
trained can do. The music was arranged in two parts, (by Mr. Best, we 
understand,) but, practically, only one part was heard, except in parti- 
cular passages, which was not to be wondered at, considering the extreme 
youth of the performers and other circumstances adverse to a proper 
training for so large a number. We understand that 54 out of 67 
schools composing the Union took part in the festival, those not takinif 
part being mostly situated in the suburbs; and that forty district 
practisings and rehearsals were held in preparation for the great meeting. 

We heartily wish every success to the Liverpool Union in its effiste 
to improve the music of the Sabbath school. In getting up soeh 
demonstrations as the one just described, it has shewn an example 
worthy of imitation in the north. Could Glasgow not have a simOir 
festival in its great City Ha]l ? We feel assured that the results would 
justify the attempt, and that the reward would more than repay all the 
trouble. (Financially the Liverpool Festival is also a success, the one 
in 1872 having left a surplus of ^62.) W. R. 


" Te shall no more give the people straw to make brick, as heretofore ; let them go Mi 
gather straw for themselves."— Exodus v. 7. 

Some of the most ancient buildings in Egypt were constructed d 
bricks, not burned, but dried in the sun; they were made of clay, or moie 
commonly of mud, mixed with straw chopped in small pieces. An 
immense quantity of straw must have been wanted for the work in wiiiak 
the Israelites were engaged, and their labours must have been moretbtn 
doubled by this requisition. In a papyrus of the 19th dynas^ the wiitai 
complains, *' I have no one to help me in making bricks, ana no straw.' 
The expression at that time was evidently proverbial — ^whether or not if 
a reminiscence of the Israelites, may be questioned. Hiey had to m 
into the fields after the reaping was done, to gather the stubble left Ij 
the reapers, who then, as at present in Egypt, cut the stalks olose to tkl 
ears. They had then to chop it into morsels of straw before it oonldbe 
mixed with clay. This implies that some time must have elapsed befoie 
Moses went again to Pharaoh, and it also marks the season of the yeir, 
viz., early spring, after the harvest, probably the end of April. TWr 
sufferings must have been severe, since at that season the pestilentiil 
sand-wind blows over Egypt some fifty days. — The Speaker^s Cm' 



Ths Sixth Scottish National Sahhath School Conyention was commeDced 
in the large Hall of the Temperance Institute, Greenock, on Thursday, 
the 11th 01 September. On the previous evening a preliminary prayer 
meetingof the members of the churches of all denominations was held 
in the JFree West Church, at which the Rev. Dr. Nelson presided. At 
this meeting Sheri£f Barclay, of Perth, delivered a short address, and 
specially referred to the necessity of union among all Christians in the 
general work in which they were engaged. He concluded by recom- 
mending the adoption of the principle of the Puritan Fathers, — *' In 
things essential, unity; in things doubtful, liberty; in all things, 

At the business meeting on Thursday, Ex-Provost Morton, Hon. 
President of the Greenock Sabbath School Union, occupied tiie chair; 
and beside him on the platform, and in the hall, were Mr. J. J. Grieve, 
MJP. for Greenock; Sheriff Barclay, Perth; Bailie Tawse, Edinburgh; 
Mr. James Purves, Mayor of Berwick ; Mr. William Dickson, Convener of 
the Yree Church Committee on Sabbath Schools; Councillor Waldie, 
Leith; GonnciUor Johnstone, Dumfries ; Mr. Michael Connal, Glasgow; 
Mr. J. N. Cuthbertson, Glasgow; Ex-Bailie Hagart, Port-Glasgow; Cap- 
tain Henderson, Captain Brotchie, Mr. M'Phail, Mr. Lang, Mr. W. 
Add, Secretary, and many of the local clergymen. The body of tiie 
hill was well mled throughout the proceedings — the delegates from the 
various cities and towns in Scotiand numbering about 120. After devo- 
tional exercises, conducted by the Bev. Sutherland Sinclair, the Chair- 
man delivered an interesting mtroductory address. 

Bev. J. J. Bonar introduced the first subject for conference — " The 
Gospel the centre of all teaching, and conversion its aim." The Bev. 
Mr. Stoddart read a paper by Mr. John Laidlaw, of the Neilston Institu- 
ti(m, Paisley, entitied, "For whom is the Sabbath school specially 
iittstided, and who are properly qualified teachers?" Discussions K)llowed 
Oft each of these papers. 

Mr. HssDEBsoN, Dumfries, then read the '* Report of National Sabbath 
Sehool Union, including results of remit to them on the means of secur- 
iig the results of Sabbath school teaching." The report shewed that 
tiro meetings had been held during the year ; sub-committees met, and 
Qoneepondence was conducted; and the result was, that the Union recom- 
^ntfnA^t in rM^ard to Mission Schools, the institution of working lads' 
^nbs, where they would have the benefit of reading-room, library, courses 
^leetmes, Ac. ; secular lessons on week-days ; monitorial work for boys 
wad girls ; general serviceableness ; the influence of employers, not m 
the way of command, but of kindly recommendation ; and friendly 
■odetles, where sick and funeral money would be given. They recom- 
mended, as to congregational schools, that both ministers and laymen 
ahonld bestir themselves more than they have done ; that they should 
have separate class-rooms, and the associated means these implied: 
young men's Christian associations and fellowship meetings ; a manual, 
■stting before the young people the dul^ of dedicating themselves early 
to the Gburoh Sacraments; and a '* Bible Institute" for lads and girls 


over fifteen, recognised as distinct from the Sabbath school. The 
Board regret that they have not been able to make much progress in 
procuring additional statistical information. From the returns published 
in the annual reports of the three leading churches, they have obtained 
the following figures : — 1st. The Established Church has in connectien 
with it 1810 schools, 13,534 teachers, and 173,281 scholars, beingoa 
decrease from the former year of 43 schools, 90 teachers, and 2200 
scholars. 2d. The Free Church has 2614 schools, 13,815 teachers, and 
151,848 scholars, being a decrease from the former year of 76 schools, 
210 teachers, and 5699 scholars. 3d. The United Presbyterian Chuieh 
has 10,870 teachers, and 106,500 scholars, being an increase on the 
former year of 356 teachers, and 3722 scholars. As the churches of 
other denominations do not publish similar statistics, the Board are not 
able to embody them in the report. The report further referred to the 
desirability of having a national hymn-book for Scottish Sabbath schools, 
the organization of the National Sabbath School Union, &o. In con- 
clusion, the Board, in submitting this report of their proceedings daring 
the past year, are not unconscious of the apparently small results from 
their labours. 

The report recommended that the Sabbath School Union meeting 
should now take a permanent form, and that a president and other office- 
bearers be elected at next Convention. These meetings should be h^ 
alternately in the great centres of Edinburgh and Glasgow every three 
years. The committee advised that the next Convention be held in 
Edinburgh, in September, 1874. 

Sheriff Barclay; Mr. Cuthbertson, Glasgow, Convener of the National 
Committee ; Mr. W. Dickson, Edinburgh ; Mr. Auld, Greenock, Secre- 
tary; Mr. Fyfe, PortrGlasgow; Bailie Tawse, Mr. Waldie, Rev. Mr. 
Blyth, Edinburgh, and the Chairman, having expressed their opinions 
on the report, and as to the propriety of the Union publishing a natibud 
hymn-book for all denominations, it was agreed that the Convention of 
1874 be held in Edinburgh ; that the Union's report be printed and dis- 
tributed throughout all the churches of Scotland ; and that the Union 
take a permanent form by office-bearers being elected at next Convw- 
tion. A vote of thanks to the Chairman closed the conference, wiaxk 
lasted for five hours. 

The conference was resumed in the evening, in the Town Hall, which 
was crowded by the general public. Sheriff Barclay, of Perth, pr^idei 
Papers were read by Mr. David Caughie, Free Normal Seminary, Gits- 
gow — subject, " Infant classes and how to teach them," illustrated by t 
class ; by Mr. J. M. Hutchison, Greenock, on " The music of the Sab- 
bath school," illustrated by a choir; and by the Rev. David Macrae, 
Gourock, on " The use of illustrations in teaching, with remarks on the 
use and abuse of anecdotes/' A number of the delegates took part in 
the discussions on these papers, and, at the close, a hearty vote of thanto 
was passed to the Chairman. 


The second day's proceedings commenced on Friday morning with a 
public breakfast in the Tem^^Qianoe Institute. The meeting was pn- 


sided over by Mr. James J. Grieve, M.P. for the burgh, who was sup- 
ported on the platform by several delegates. In bis opening address, the 
Chairman remarked, that no one who did not take part in the great work 
of Sabbath school teaching could be otherwise than highly impressed 
with the good effects which flow from it. It well supplemented the 
religious training given at home — and they were aware that in too many 
homes in Greenock the youth were neglected. But for the training in 
the Sabbath schools, he was afraid their population would be very much 
worse than it was. — Mr. William Auld, Secretary, made a statement 
respecting the Greenock Sabbath School Union. It was started in 1870, 
and it might now be called a flourishing institution. In the town there 
were 47 schools connected with the Union. These were attended 
by 3171 boys and 3288 girls— making a total of 6459. According to the 
recent educational census of the town, there were between three and four 
thousand children who were not connected with the- Sabbath schools. 
The schools had nearly 800 teachers — 401 ladies and 395 gentlemen. 
XiEst year the town was canvassed, and the result was that a large num- 
l>eT of boys and girls promised to attend school, and that the schools had 
once been overcrowded. In fact, many of the superintendents were 
obliged, for want of accommodation, to send numbers of children away. 
He hoped their flrst canvass would be a prelude to another on a larger 
and more extensive scale, and that, under the operation of the School 
Board, they would not have to complain of the want of accommodation. 
He hoped that, in the prospect of additional schools which are to be 
erected, they would be placed in a better position for carrying on the 
great work of Sabbath school teaching. Mr. Wm. Crawfurd read a 
report regarding the local Boys* and Girls' Eeligious Society. Mr. 
Dickson, Edinburgh, delivered a brief address, in the course of which he 
spoke of the importance of the class of meetings which were now occupy- 
ing their time and attention. Mr. Fyfe added, with reference to what 
ha^ been reported about the Sabbath schools in Greenock, that their 
example had been followed in Port-Glasgow with good results. An 
address was then given by Mr. John Thomson, Dumfries, who spoke of 
the evils of intemperance, and recommended the establishment of Bands 
of Hope and Juvenile Temperance Societies in connection with all the 
Sabbath schools. Mr. Brotchie, Greenock, said he had never attended more 
interesting meetings than those of the Convention. When he was a boy 
there were no such meetings. He attended in his early days the Sabbath 
school conducted by the parish schoolmaster, and at the end of the year 
the scholars formed into a pit in the school-room to have a cock-fight. 
Each scholar had to bring a cock — (laughter) — and had to pay a shilling 
before he got leave to put him down to fight; and the cock that was 
killed fell to the dominie. (Laughter.) With such a state of things, 
what could they expect but that the children should get (Corrupted ? He 
was glad to find they were making real progress; and he trusted Greenock 
would not be behind in any work which would really promote good. 
Mr. Symington, Paisley, and Mr. Purves, Mayor of Berwick, also took 
part in the proceedings, which were brought to a close with a vote of 
thanks to Mr. Grieve for presiding. 
The Conference was renewed in the. same place at eleven o'clock. 


under the presidency of Bailie Campbell, Greenock. The attendanoe of 
ladies and gentlemen was numerous. The first paper was eontribntad 
by a lady, the subject being, "The importance of having educated 
teachers in Sabbath schools." The paper was read by Mr. M'Fhail. 
At the outset, reference was made to the interest felt in Sunday school 
work in England, and notice was taken of the Prime Minister and tJie 
Lord Chancellor having each had his Bible-class. Surely, the writer said, 
we in Scotland would do well to take a lesson from our friends across 
the Border. It had been often stated that, for some years past, theie 
had been a decrease in the number of teachers from the educated dasses 
— in fact, that ladies and gentlemen were gradually withdrawing from 
the work of instructing the young. The dangers and evils which arose 
from this were too apparent The explanation of the apathy whieh 
existed on the part of some people was, though it might sound unchari- 
table to say so, that the Church was not awake to the importance of 
Sabbath school work, and did not sufficiently realize the responsibility 
which rested upon it. But how wore they to raise the standard of 
teaching? how convince those who lived in self-indulgent ease that ''tiie 
Lord hath need of them?" The writer considered that ministers ofl^ 
Gospel had a heavy responsibility in the matter. If they urged npon 
their people the duty of Christian work and the claims of the SabOMi 
school, they might do a great good ; and if they invited individuals to 
become teachers, the congregational and mission schools would be 
greatly extended and improved. That this had been done with mailed 
success by some ministers, was a reason for thinking that, if generally 
practised, the result would be most valuable. In the course of the dis- 
oussion which followed the reading of the paper, a general feeling was 
expressed in favour of the movement for the Sabbath schools meeting m 
the afternoon instead of the evening. Several gentlemen also strong 
suggested the propriety of securing a better class of places than exim 
in some poor districts, in which to conduct the work of the schools. The 
subject immediately raised by the paper was fully discussed, and an 
earnest desire was expressed, that the educated classes could be indaeed 
to take a more active part in the work of the Sabbath schools. 

Mb. Milne, Aberdeen, in the absence of the author, read a paper by 
Mr. William Rattray, Aberdeen, on "The teacher's personal training 
and study.'' The writer pointed out that the real work of the teacher 
was to give Bible instruction — to carry God's message to the children— to 
help them to the understanding of the message — and to press it hoDB 
on the conscience. He also urged the importance of personal training 
for the work of teaching, and of the careful preparation of lessons. The 
paper gave rise to a discussion, in which several gentlemen urged tbe 
importance of training classes. 

Mb. D. Mlitchel, Edinburgh, read a paper on " The literature d 
the Sabbath school." The paper referred to the multiplication of boob; 
and the writer suggested that a committee be appointed to draw out a 
list of books for teachers really worth reading, and that the committae 
be instructed to watch over new publications, and add to the select list 
as they see fit Proceeding to give some hints as to the nature of boob 
-most suitable for teachers, Mil. Mitchell said a literal interpretation of 


the text of Soriptore is a good' thing for every teacher to have. A prae- 
tioal Commentary, such as Matthew Heme's, a hook of anecdotes, or a 
Commentary that contains anecdotes and illustrations, and a good Con- 
cordance ; hut the chief hook for us is the Bihle. Study the Bihie, is the 
first, the second, and the third grand axiom for every Sahhath school 
teacher. Let us rememher for ourselves, and press it home on our schol- 
ars, that the Bible is the Word of God — that every line of it is a line 
from heaven, and every truth in it is the truth of God. All other 
literature then must occupy a suhordinate place to the Bible. The three 
B's in a real religious education are — Ruin in Adam, Redemption by Christ, 
Regeneration by the Holy Ghost. A good Bihle lesson, therefore, should 
form the backbone of the school exercise. Our Shorter Catechism, how- 
eyer, should still, I think, have its place: and that place, I am prepared to 
maintain, should be next the Bible. Poetry is always an attraction for 
young minds, and to give out a Psalm or a hymn to learn is always a good 
thing to do. The learning of Scripture texts has not been sufficiently 
looked to in our Sabbath schools, and I think it should be insisted on to a 
much greater extent. Looking at what may be read out of the school, we 
are at no loss to find literature enough. There is no doubt a considerable 
amount of weak and puerile writing to be met with in our Sabbath school 
libraries, and I rather fear that weakness is a characteristic to be found 
in nearly all our books for the young. On this account, I think it advis- 
able that as many biographies as possible be placed in the hands of the 
young people; and that facts rather than works of religious fiction should 
obtain among us. John Bunyan is the only man in the history of the 
race who has written a really good and correct allegory. Books of voyages 
and travels will generally be found to afford interest, instruction, and satis- 
faction. Sketch-books of great men, descriptions of scenery, traits in 
animal life, and illustrative books on nature and art, will always be safe 
to give to the young. The true criterion to go by in judging the 
worth of any book proposed to be put in our libraries, is its likeness 
to the Word of God. Since the last Sabbath School Convention the 
people of Scotland have had it in their power to say yea or nay 
to the Bible being taught in the week-day school, and from all ranks 
and classes there came one deep, strong, almost universal yea! And the 
Bible remains where it was, and Scotland, as far as this is concerned, 
stands where it stood. May the day soon come when all our literature 
shall be leavened by the Word of God; and may the day never come when 
the youth of our country shall cease to learn pure English and true re- 
ligion from their fathers' Bible. (Applause.) 

After a short discussion the meeting was brought to a close. 

A meeting of Sabbath school children was held in the Town Hall, at 
6.80 — Rev. S. Sinclair, Greenock, presiding. The children, who occupied 
the area, were suitably addressed by the Chairman, Mr. Blyth, Edin- 
burgh, and Mr. James Bell, of the High School, Glasgow. A large 
public meeting was held in the same place at eight o'clock — Sheriff Ten- 
nant, Greenock, presiding. The Chairman, in an appropriate address, 
referred to the want of special services for the young, the dangers which 
beset young people in the form of the infidel ideas at present so common^ 


and mentioned, in eulogistic terms, two societies which he thooght did 
mach to remedy that state of matters — viz., the Glasgow Foondiy Boys 
Society and the Greenock Working Boys and Girls Society. Mr. 
Middleton, President of the Glasgow Sabhath School Union; Mr. David 
Harris, of ^e Edinburgh Industrial Brigade; Rev. Mr. Jarvie, Green- 
ock, and other gentiemen, thereafter addressed the meeting. The usoal 
votes of thanks terminated this the closing meeting of the Convention. 


[The following is from an old periodical, named the Scots FrsshyUriM 
Magazine. The Dr. Darwin referred to was a poet and botanist of kst 
century, and author of Zoonomia, The Loves of the Plants^ and other 
fanciful productions, which are now seldom read. The present Mr. 
Charles Darwin has descended from a branch of the family to which 
Dr. Darwin belonged. The anecdote here related was published on 
unquestionable authority.] 

It was my lot, some years ago, occasionally to meet a disciple of the 
late Dr. Darwin, who had drunk so deeply into the system and spirit of 
his master, that he considered him the very first poet and philosopher 
of the age. I have heard him expatiate with enthusiasm on the writings 
and character of that Deist, and, in the same conversation, revile tb 
Holy Scriptures, with all the rant of vulgar blasphemy. 

Of all the examples of a mind emaocipated from religious and moral 
restraint I ever met with, this unhappy man was the most offensim 
His conversatioD, though abundantly larded with the cant and slang of 
the new philosophy, was lewd, profane, and conceited; and when 
infuriated by zeal for bis principles, (which happened as often as thej 
were opposed,) every rule of decorum was trampled under foot; hi 
appeared, on such occasions, neither to *' fear God nor to regard man!" 

A few months after my last interview with him, I was informed that 
he was no more ! Struck with the event, I was solicitous to know hot 
such a man would die! The amount of my information was, that is 
death approached, the confideuce he bad before expressed in his deisti- 
cal opinions forsook him, and in its place a deep horror seized his 
miud ! A short time before his departure, supposing himself quite 
alone, he was overheard, by an unobserved friend, giving vent to the 
agonies of a tortured conscience. With furious despair he expostulated 
with the man (Dr. D.) whom he now reproached as his deceiver; and^ 
after loading his name with execrations, which I dare not put upon 
paper, he closed the horrid remonstrance in such terms as the following*. 
"Monster! wretch! is this the end of your boasted philosophy! Hare 
you brought me to this?" 

Band of Hope Conference. — ^The attention of teachers to an adTe^ 
tisement on cover is respectfully requested. 



Hs that slanders me, paints me blacker than I am; and he that 
flatters me, whiter; they both daub me, and when I look in the glass of 
conscience, I see myself disguised by both. 

It is a sort of paradox, but it is true : we are never more in danger 
than when we think ourselves most secure ; nor, in reality, more secure 
than when we seem perhaps to be most in danger. 

Grace is blind to its own beauty; whereas such virtues as men may 
reach without it are remarkable self-admirers. 

Affectation of every sort is odious, especially in a minister; and 
especially an affectation that betrays him into expressions fit only for 
the mouths of the illiterate. Truth needs no ornament, neither does a 
beautiful person: but to clothe it therefore in rags, when a decent 
habit was at hand, would be esteemed preposterous and absurd. The 
best-proportioned figure may be made offensive by beggary and filth; 
and even truths which come down from heaven, though they cannot 
forego their nature, may be disguised and disgraced by unsuitable 


I CO '* 

could spend whole days and moon-light nights in feeding on a 
lovely prospect I My eyes drink the rivers as they flow. If every 
human being upon earth could think for one quarter of an hour, as I 
have done for many years, there might perhaps be many miserable men 
among them ; but not one unawakened one could be found from the 
arctic to the antarctic circle. At present the difference between them 
and me is greatlv to their advantage. I delight in baubles, and know 
them to be so ; tor rested in, and viewed without a reference to their 
Author, what is the earth, and what are the planets? what is the sun 
Itself but a bauble ? Better for a man never to have seen them, or to 
see them with the eyes of a brute, stupid and unconscious of what he 
1b«holds, than not to be able to say, " The maker of all these wonders is 
my firiend." 


Lady Morgan, in her work on Italy, in the fourth volume, relates a story 
about the famous chair of St. Peter, which is venerated in Rome with so 
much solemnity, which account we now give in her own words : — 

<*The sacrilegious curiosity of the French, in their occupation of 
Borne, in tihe beginning of this century, overcame all obstacles, and 
would see the chair of St. Peter. They took off the precious case of gilt 
bronze, and laid open the relic. Through the dust they saw the traces 
of antiquity, and some figures out in the wood, which resembled letters. 
The chair, being taken out and exposed to the light, after clearing away 
the cobwebs and dust, they made an exact copy of the inscription, 
whioh proved to be the well-known Mohammedan confession of faith, 
' There is no God but God, and Mohammed is His prophet.' It is sup- 

Sosed that this chair was one of a number of relics brought by the 
rusaders from the East in times of ignorance." 
We have no desire to insist on the truth of the statement of Lady 


Morgan, which would make this out to be the chair of some deYoat 
Mohammedan, instead of being that of St. Peter ; but we do not think 
the reply made by the theologians to the English traTcUer was either 
serious or conclusive. The most telling reply is that which the theolo- 

fians of Eome gave to demonstrate the impossibility of this chair having 
elonged to a Turk-^namely, that the Turks do not use chairs. Bat 
the Koman theologians, if they knew the history and customs of the 
East, would know that the Orientals, though they do not use chairs in 
their houses, at least commonly, yet they use them in their mosques to 
preach from. Al Jannati, a famous Arab writer, relates that Mohammed 
caused a chair to be made by one Nakum, a Greek workman, to preach 
from ; and says, that upon this chair both Mohammed and all the Galife, 
his successors, preached; and, in imitation of this, there is in every 
mosque a chair to preach from. What wonder, then, if the chair a 
which Lady Morgan speaks should be one of these chairs taken by the 
Crusaders from some mosque? And this the more that the sacred 
motto of the Mohammedans is only found on sacred objects. For titf 
rest, the testimony of Lady Morgan begets at least a doubt ; therefor^ 
let the Eoman priests expose to view this famous chair without its 
covering of bronze, and then it will be seen whether Lady Morgan htf 
erred, or has spoken the truth. — Sjpurgeon. 


We are constrained to tell you about him. We think him to be the belt 
in the country. He is a jewel, and we wish every school in the countiy 
could find such a one. 

He is a live man. He keeps abreast of the times. He reads the \0k 
Sunday school periodicals, and has the faculty of appropriating the ^ 
cream of all the suggestions be finds, for the oenefit of our school. Bb 
does not introduce every new feature he finds recommended, simpiy 
because it may have the sanction of some ardent and successful Sunday 
school worker. He has a way of testing and deciding upon any impcff* 
taut plan and improvement, like this : '* I can see there is merit in it; 
but is it appropriate to this school and this work?" 

In the conduct of the school from week to week he is very punctoaL 
He invariably opens the school at the appointed time. He has little 
occasion to urge the scholars to be there in season. They are unwilling 
to lose any part of the exercises. He does not say much about gooi 
order. His presence and manner are so calm, dignified, and withtu ao 
pleasant and cheerful, that the scholars observe admirable decorum, as 
if by a sort of inspiration. They respect and love him so much, that 
they would not willingly give him pain by rude improprieties. 

The teachers respect and love him. He counsels them to study the 
lessons well before undertaking to teach them, and ratifies his counael hj 
his example. If they come to him for help in some difficult part of the 
lesson, he is seldom unprepared to give them light. 

But, best of all, he is an active earnest Christian. He believes that 
at no time in life can religious truths be so profitably and successful!/ 


iDplanted as in youth. The ohject in all his work is to win the scholars 
X) Christ. He labours with as many of them personally as he can, and 
BYcry one can see frequent developments of Christian life among the 
scholars. He has many other qualifications of a superior superintendent. 
But there is one difficulty, one sad drawback, which affects us very much ; 
one thing about our superintendent which is a real affliction ; we are 
exceedingly annoyed by it : — we haven't found him. — The Pacific, 


(By Dr. Hall of New York.) 

" Give attendance to reading." There are helps, comments, notes, and 
explanations in abundance, l^o man or woman can effectively teach in 
pulpit or class without specific preparation. Rely on general knowledge, 
and your remarks will be general, and you will get into a rut, and the 
Bnarter pupils will come to guess beforehand what the organ is to grind 
out each day, and so lose their interest. There is no excuse for most 
teachers if they will not be at pains to have something fresh each Sab- 
bath, from the rich supplies within their reach. 

Do not "forsake the assembling of yourselves together," whenever an 
opportunity is given. Some schools have teachers' meetings. Every 
attendant, by attending^ adds to the interest, and stimulates the leader, 
and all the rest. Those who stay away are there in a sense, as discour- 
^ements. Some schools have meetings for prayer. Do not miss these 
without good reason, and when you are away, state the reason. Their 
existence is an open acknowledgment of dependence on God ; to dis- 
regard them causelessly is to withhold that acknowledgment. In some 
woes re-unions of teachers are held for the purpose of promoting mutual 
Knowledge and sympathy. Be in your place with a cheery look, with a 
"Warm grasp of your hand, especially for the new teachers, and a substan- 
tial contribution from yourself to the general enjoyment. 

Bo not Jail to pray ; for yourself, that you may become *' apt to teach," 
«nd have the right spirit for teaching, for in this work the tone of your 
own mind is of great consequence. Without prayer you will be in danger 
of levity, formidity, and weariness in well-doing. Pray for your class, 
that they may be taught of God, and be the Lord's. Without this you 
till become impatient, be easily put out, and will lose the love you ought 
to have for your pupils. And without this how can you look for a bless- 
Oigon your effort? 

'* Keep thyself pure." If you are an attendant on places commonly con- 
itfteted with the " world ;" if your dress betrays a light and frivolous 
|%d that pays much attention to display ; if there be lightness in your 
looks, manner, or speech ; if your associations be conspicuously unlike 
•^086 of a sober Ghrietian, you pull down with one hand what you appear 
^ build up with the other. 

Of these words there are some that probably have no special application 
^ many of my fellow-labourers ; but there are some that suit them all, 
^ they suit the writer, who respectfully and affectionately submits to 
^em tiie principles on which he would fain proceed himself. 



{By Eugene H. PuUen.) 

" Now I lay me down to sleep : 
I pray the Lord my soul to keep," 
Was my childhood's early prayer. 
Taught by mother's love and care. 
Many years since then have fled; 
Mother slumbers with the dead ; 
Yet methinks I see her now, 
With love-lit eye and holy brow. 
As, kneeling by her side to pray. 
She gently taught me how to say, 
'*Iiow I lay me down to sleep : 
I pray the Lord my soul to keep" 

Oh ! could the faith of childhood's days. 
Oh ! could its little hymns of praise. 
Oh ! could its simple, joyous trust. 
Be re-created from the dust 
That lies around a wasted life, 
The fruit of many a bitter strife ; 
Oh ! then at night in prayer I 'd bend. 
And call my Gk>d my Father, Friend, 
And pray with childlike faith once more 
The prayer my mother taught of yore : 
''Now I lay m,e down to sleep : 
I pray the Lord my soul to keep" 

Indwelling of the Word of Christ. — " Let the Word of Christ dwell 
in you richly." The exhortation is to let it dwell, to dwell "richly.' 
There is plenty of it to fill the mind, to furnish and adorn, and light up 
every room in the large and wonderful house. Down to the deepest biM 
of life it will go, where the passions lurk and slumber, and flowing rouiid 
them and through them, it will purge away what is hateful and unhit 
lowed, leaving only wholesome forces to do their part in the strengthen: 
ing and perfecting of the character. Into the rooms that lie more open 
to common day, and more level with the world, where many busy w 
come and go— where knowledge gathers her stores, and prudenoe boUs 
her scales, and judgment records her decisions, and diligence plies ha 
tasks, and acquisition counts her gains, and foresight watches the opening 
future — into all these rooms this living Word will enter, and at her ingrM 
the darkening shadow melts, and the wrinkles of a gathering care an 
smoothed, and sinuous and slippery things cease their blandishmentii 
and pass out more quickly than they entered, and injustice and nnkiiii- 
ness, ashamed, hide their heads. Up higher yet the Word will ftWi 
where imagination lights her lamp, and invention stirs her fires, vfi 
desire bends the knee, looking upward, and hope sits watchinff vith 
nothing between her and the stars. This living Word fills aluDS tlM 
deepest and the loftiest rooms. Inspired by Him whose word it is, ft 
gives the old salutation of the first Gospel messengers, " Peace be to this 
house," and, like them, it there abides. " Let the Word of Christ diwfl 
in you."— Dr. Ealeigh's " Little Sanctuary." 


Constancy. — One of the greatest evils in the Sabbath school world 
is intermittent work and workers. Each Sabbath lost makes a break in 
the circle of influence never to be regained. Never again will come that 
opportunity which God sent to you last Sabbath. Never again will 
come the season of special need in the boy's heart for that particular 
word which the Holy Spirit prompted you to speak, and you refused. 
Never, never slight your work. Constant attendance, constant watch- 
fulness and prayer, constant love and its faithful expression through 
thought, word, and deed, make a successful Sabbath school teacher. If 
there are boys in your class who forget their proper relation to you; if 
they deceive and wound you ; if they slight all kindnesses and care — 
what is that to thee? "The love of Christ constraineth us." Oh! 
glorious, incomparable, and precious work for the Master ! Only to be 
faithful ! 


*' The Sabbath Schools of the Future'' deferred till next number. 

^he verses from Kilsyth are not suitable, 

iJommunicatlons from Plymouth respectfully declined. 

n!he Editor finds it necessary to draw special attention to the arrangement 
requiring that all the matter of the Magazine be in the printers* hands 
on the 15th of the month previous to publication. To obviate the delay 
in issuing the Magazine, and the consequent inconvenience and loss 
arising from neglect of this rule, the printers have received instructions 
to insert no communications sent after the 15th. 

It is respectfully requested that reports of the District Unions be limited 
to matter of general interest, and be briefly stated. 

W§ cannot undertake to return njected communications . 


Southern Union. — This Union 
met on Monday, 8th September. 
Mr. Aird presided, and, after devo- 
tional exercises and tea, briefly ad- 
dressed the meeting. The bi-monthly 
myer meeting was appointed to be 
neld on Sabbath, 21st September, in 
Ertkine U. P. Church Hall. It was 
intimated that Mr. Thomas Morrison 
lad kindly agreed to conduct the 
aiodel lesson dass daring November 
tad December. It was agreed to 
lapply the visitors to the various 
Societies with a list of subjects suit- 

able for conversation, which had been 
prepared by the committee. Owing 
to flie difficulty of arranging for the 
annual meeting in the month of Feb- 
ruary, it was resolved to have it 
earlier in the season, and the 22nd 
December was suggested as a suit- 
able date. 

Partick and Hillhead Union. 
— This Union met on Tuesday even- 
ing, 9th September. Mr. Hender- 
son presided. The subject of special 
districts for Sabbath schools was 
taken up, and a map, which ha4. 


been carefully prepared by Mr. 
Stewart, was submitlied, ahewing 
the disiaricts allotted to each school ; 
and it was agreed to confer with 
the various societies upon the sub- 
ject. It was reported that the 
preparatory class for teachers would 
be carried on during November, De- 
cember, and January. It was also 
arranged to have a special sermon to 
teachers next month. Messrs. Hen- 
derson, Ferguson, Mackie, and Rid- 
doch were appointed delegates to the 
National Sabbath School Convention 
at Greenock. Some conversation took 
place regarding Sabbath school mu- 
sic ; and the meeting was closed with 

Death of a Well-known Ameri- 
can Author. — The American papers 
report that the Rev. John Todd, D. D. , 
long a pastor of the First Congre- 
gational Church of Pittsfield, Mas- 
sachusetts, author .of the Stvdenfs 
Mantuil and numerous books for the 
young, died at his home in Springfield, 
Massachusetts, on the 24th August, 
in his 73d year. 

United Presbyterian Missions 
AT Old Calabar. — Rev. Mr. Ander- 
son, at Old Calabar, communicates 
the gratifying intelligence that, by 
authority, all Sabbath trading has 
been stopped, as also the s^e of 
strong dru^ The missionary adds : 

— "While the proclamation is only 
of a negative character, it implies 
much that is positive. It implies 
rest from worldly toil ; it implies 
time for the great body of the popa- 
lation to attend the services of the 
sanctuary and other means of im- 
provement, such as Sabbath schools 
and Bible classes. It would be diffi- 
cult to over-estimate its value. I 
rejoice in it as one that hath found 
great spoil." He adds that, on the 
following Sabbath, the attendance 
was much more numerous than be- 
fore, being fully 600. 

A PAPYRUS manuscript found in 
an Egyptian tomb has lately been 
trans&ted by a scholar of Heidelberg. 
It is pronounced by the Heidelbeigw 
(says the Jewish World) to be sd 
address of Rameses III. to all ibe 
nations of the earth, in which the 
king details minutely all the canses 
which led to the exodus of the Jem 
from the land of the Pharaohs. 

There are at present but 16,000 
Jews living in Palestine. The Jeitiik 
Times says : — ** They have no viaMe 
means of support ; spend their tine 
in idleness, praying, and Tahsnd 
reading, and foolishly pining and 
sighing on the ruins of the te^pie- 
eking out a miserable existence hf 
the charity of the Jews of Europe) 
America, and Australia." 

^athn at i^fflts. 

Brief Memorials of the Late Rev. 
Thomas Toye, Belfast. By his 
Widow. Second Edition. Bel- 
fast: S. E. M*Cormick; Glasgow: 
J. M'Callum. 1873. 

The subject of this memoir was 
known to many in Glasgow by his 
visits in connection with evangelistic 
work. In Belfast he enjoyed the 
confidence and co-operation of Dr. 
Cook, Dr. Morgan, Dr. Edgar, and 
Dr. Wilson ; whilst, in other parts of 
Ireland, his labours were welcomed 
bjr faithful ministers of aH evaxigelical 

denominations. The testimonies in 
this book to the simplicity and pn- 
cerity of his Christian profe8BMi» 
his self-sacrificing devotedness to ti» 
cause of Christ, and the success wA 
which his work was everywlw* 
crowned by the Spirit of God, i» 
altogether remarkable. Some iIlte^ 
esting particulars are civen of tte 
memorable revival of rSigion in tte 
north of Ireland, in which Mr. Toy* 
was actively engaged. The meiiH»iili 
are both refreshing and instructivt^ 
and their acceptability is shewn by 
the demand for a second edition. 



The Ark op God Taken.— 1 Samuel vi. 

I. Tlie Return of the Ark. — Israel was punished with the absence of the ark 
«even months, if must have been a melancholy time for all of them, especially 
Samuel. It seems that the Philistines were edso punished for keeping the ark. 
At length, when tired of it, they determined to send it back. The wicked often 
protract their punishments by hardening their hearts. 

The priests and diviners who were consulted gave their advice very explicitly. 
It was absolutely necessary that it be sent back. Experience had taught them, as 
it did the Egyptians, that they could not fight against God. A trespass-offering 
was to be sent with it. The light of nature taught them that they could make no 
peace with one whom they had offended, except by a sin-offering. Moreover, it 
was to be a recognition of the punishment of their iniquity. They were to make 
images of the emerods, or sore swellings, with which they had been afflicted, and 
of tae mice, the small and insignificant creatures which God had sent upon the 
conquerors. They were to be of gold, implying, probably, that their desire to get 
lid of the plagues was so great that they would gladly give their gold to be at 
peace. The number of golden images was to be five of each; but this was after- 
wards increased, (v. 18,) to represent the number of fenced cities and villages. 
The fact that they sent these presents proved their ignorance of the Mosaic 
economy and its uses — the atonement effected through the blood of a victim. 

The Philistines wanted further to try whether it was really Israel's God that had 
^onitten them with these plagues or no, and so they hit upon the following plan : — 
They must, as a mark of honour, put the ark on a new cart, to be drawn oy two 
milch cows that were suckling their calves. Such animals would be unused to 
draw, and inclined to turn home to the crib and to their calves ; and, besides, 
were unacquainted with the road. Unless God lead these animals, they wUl not 
Relieve in His power, 

II. How the Israelites Received the Ark. — (1.) The Philistines were as glad to 
part with the ark as they formerly were to seize it. The cows took the straight 
joad to Beth-shemesh, one of the towns of Judah. It was miraculous that these 
cattle should have gone so peaceably from home and offspring, without once 
stopping to feed by the wayside or turning aside, for a distance of nine or ten 
miles. They lowed after their young ones ; but the God of Nature made them obey 
Him. The Philistine lords followed after in wonder. 

(2.) The Tnen of Beth-shemesh were reaping their wheat harvest. They evidently 
■were unaware of its coming, and were taken by surprise. How soon did they 
cease to think about the ark ! The cattle entered a field of Joshua, and there 
stood. The people, however, rejoiced to see the ark returned. The cattle were 
Offfered up to God, and the cart was also burned, as if to shew that these heaven- 
led kine were Elis servants ; and, though they were not males, had, in this case, a 
light to be offered up, and that the cart which bore the ark should never be put 
to any common use. The Philistines returned somewhat moved, but still impeni- 
tent. In their blindness they continued to cling to the worship of Dagon. 

m. The Result of their Curiosity.— {\.) The sin of the men of Beth-shemesh 
consisted in an unholy and irreverent curiosity to see what was in the ark. They 
bad often heard of the ark, and held it in great veneration. It stood within the 
vdl, and was only witnessed by the high priest once a year, and then only through 
tiie incense-cloud. The act of the men of Beth-shemesh was a repetition of the sm 
\k Eden. They rejoiced to see the ark. So far this was good and right ; but they 
lliast take off the covering and pry into it, under the pretence, perhaps, of seeing 
l^ether the Philistines had taken away or damaged the two tables but really to 
{ratify curiosity. 

(2.) Their punishment. — He smote the men of Beth-shemssh, m>any of them viith. 


a great slaughter. God would not suffer His ark to be profaned. They who 
search into the forbidden must take the consequences. No fewer than 50,070 are 
said to have been smitten. It is proper to mention here that there are different 
readings as to the actual number smitten. The men of Beth-shemesh were struck 
with terror. ** Who is able to stand before the holy Lord Ood f" Some think 
this was a murmuring against God, others that it was a reverent adoration. They 
are now as desirous of getting rid of the ark as they were of receiving it. Messen- 
gers were sent to Kiijath-jearim, a city farther in the country, who entreated the 
men of that place to come and take it away. 

Let us see, from the punishment of these men, the danger of prying into the 
secrets of God. The desire arises from our vanity and ambition to learn forladdoi 
knowledge. This first brought sin into the world. Let us rather trust implicitif 
in what God has been pleased to reveal concerning the way of the sinner's accept- 
ance through the person of Christ, who is God manifest in the flesh, the biight- 
ness of the Father^s glory, and the express image of His person. 

MeTnory Exercise — Shorter Catechism 97. — ^Psalm xxx. 4-7. 
Sulfject to be Proved — Idolatry is Foolishness. 

Text for Non-Reading Classes. 
" The Philistines called for the priests and the diviners, saying 
What shall we do to the ark of the Lord ? tell us wherewith we 
shall send it to His place." — 1 Samuel vi. 2. 

Jesus will call us to Account.— Luke xvi. 1-13. 
The parable of the unjust steward was likely spoken at the same time as that of 
the prodigal son. His disciples here (v. 1) included, probably, more thanti* 
twelve — viz., those who followed closely after Jesus. The steward was the ruler 
over all the goods, as Eliezer was in Abraham's house, (Gen. xxiv.) To him wu 
entrusted the giving of the food to the members of the household, (Luke xii. 42,) 
so that he had charge of all the provisions as they came in or were expended. 
^ 1. The same was accused unto him that he had wasted his goods. It was in all 
likelihood rather from hope of gain than from carelessness that he wasted bis 
master's goods ; and perhaps some enemy told his master of it. He was accoid* 
ingly brought before his master, who asked him, " How is it that I hear this rf 
thee f" Of thee especially, to whom was entrusted so much. The steward codi 
not vindicate his conduct, and said nothing. The master immediately followed i? 
his question by a command, — " Give an account of thy stewardship, for thou mai/m 
be no longer steward." 

2. But now comes his prudence in extricating himself from his embarrassment 
Becoming wise, after the manner of the children of this world, he makes ap his 
decision in a most crafty way. Notice the three stages : — (a.) His reception of th« 
necessity of the case. He sees that his expulsion is inevitable. '' What shall I 
do f (b.) His plans to get out of the difficulty— the one I cannot, the other I wfll 
not. (c.) His crafty expedient — '' / am resolved what to do." Then follows til 
execution of the project. He asks his lord's debtors cunningly about the amouft 
of their obligations, though he probably knew it already. On receiving an ansitiy 
he says,— To^ thy biU, which I now hand to thee, and see how kind I am ; » 
down quuMyy during my lord's absence and before he return, and write downakii 
amount. They all very soon take advantage of this. Two examples are given • 
the nature of their debts— oil and wheat— the liquid and solid products of the soil 
We may suppose the same was done with all the debtors. He does not dischaigi 
them entirely, and thus ease them from all sense of debt. He does not remit all ^ 
the same extent, but all the debtors can say that he gave them something at least 


3. " And the lord comTnended,*' kc. Ths lard of the steward is herQ mentioned, 
and not our Lord. This stroke of artifice on the part of the steward was somehow 
divulged to his master, for this is clearly hinted at, and is even necessary to com- 
plete the parable. We must notice that, while his lord speaks commendably of 
the policy of this steward, he utterly condemns his spirit of fraud and his moral 
character. He is still the tmjust steward. He never approved of his injustice as 
injustice. His lord only praised him for his wisdom in thinking so suddenly on 
the crafty plan by which he endeavoured to make provision for himself. 

How true is it that the men of the world are more eager in the pursuit of worldly 
things than Christians are in religious matters ! 

4. *'And I say unto you. Make to yourselves friends habitation." 

These are the words of our Lord, in drawing His lessons from the picture. The 
mammon of unrighteousness is the world, with its business, &c. The mammon is 
unrighteous, because men in this world generally employ it in this manner, as 
in the present instance. We are to use the world in such a way that it will not 
affect our soul's interests, either here or in the world to come. 

" When ye fail, they may receive you into everlasting habitations." When vou 
are called away from your stewardship, you may be received into heaven. When 
you die, it may be found that God has not cast you off for the manner in which you 
have received and employed His blessings. 

Verses 10-11. — Fidelity in small matters is as necessary as in large matters ; and 
if we are not faithful in the discharge of the trust committed to us by God in our 
"Worldly sphere, how can we expect that God will commit to us the true riches of 
His grace ? 

Verse 13. — " No servant can serve two masters." Which of the two masters are 
"We serving: God or Mammon? Christ or the World ? " If any man love the world, 
the love of the Father is not in him," (1 John ii. 15.) 

Learn from this parable the need of laying up treasure in heaven against the day 
of wrath, and of improving our time now, so mat when we leave this life we may 
Ikave a mansion prepared for us on high — an everlasting habitation reserved for us, 
'When our stewardship will be taken from us. We are all by nature under condem- 
nation ; let us therefore be wise, and flee to Christ as the hope set before us in the 

Memory ^ajerme— Shorter Catechism 98.— Psalm Ixrv. 7-10. 
Subject to be Proved— We are God's Stewards. 

Text for Non-Reading Classes, 
"He called him, and said unto him, How is it that I hear this 
«f thee? give an account of thy stewardship; for thou mayest 
l)e no longer steward." — Luke xvL 2. 


Jesus Warns the Careless.— Luke xvi. 19-31. 

I. The Two Men, — The one rich, had every luxury and every comfort, clothed in 

^trple and line linen, and fared sumptuously every day ; the other poor, miserable, 

fcU of sores, a beggar, who would fain receive the crumbs which fell from the rich 

OUn's table ; but no one took pity on him save the dogs, which were more merci- 

f^ thui bis fellow-men. Such was the condition of the two men in this life. 

Notice carefully the character of the rich man, for the pith of the parable lies 

Mr«. He was not, in the ordinary use of the word, a bad man. He is not said to 

We been a drunkard— indeed, no vice is laid to his charge. But he was entirely 

fiJfSflA. quite taken up with himself, and regardless of all others, so long as he 

iqiiself was well fed and well clothed. He was thoughtless, and 

" Evil is wrought by want of thought. 
As. well as l^ want of will.** 


Make this point clear to the children : give illustrations of a simple kind. How 
often are boys cruel from mere want of thought— how often does mere want of 
thought for the feelings of others do them lasting injury! Then pass on to hig^ 
things. My people will not consider, i. e., will not think, is God's complaint. 
So the Apostle says (Hebrews ii. 3) that we cannot escape if we Tieglect, i, e., do 
not consider, the great salvation. More perish from want of thought than mm. 
any other cause. They are satisfied with the present— content to eat and drink, set 
their affections on things below, have their treasure in the earth, and so thdr 
heart is there also. 

II. Notice now the result of this conduct. — Lazarus, the poor man on this earOiy 
was reallv the rich man — rich in faith : had laid up treasure in heaven, and, whfia 
he died, nad angels to wait on him— those ministering spirits who wait upon fho 
heirs of salvation, who carried him to Abraham's bosom, where his poverty was at 
at end, where his sores were all healed, where he ate of the hidden manna, and 
where there was fulness of joy for evermore. But mark carefully that he did not 
attain this blessedness simply because he had been poor. God is no respecter of 
persons; and neither poverty nor riches will admit to, or shut out fi:om, heavw. 
Ijazarus reached heaven, as all must reach it, by faith, by trusting in a DiviM 
Saviour, who alone is the Way, and the Truth, and the Life. The rich man wai 
sent to the place of torment, not because he was a rich man, bat beoanse k» 
trusted in riches, and never once troubled himself about the future. 

The foregoing remarks will enable the teacher to give the great lesson of tiiif 
parable— that selfishness, concern for myself alone, the absence of all thoiutt 
about the future, will as effectually keep men from heaven as ihe grossest sol 
From the remainder of the parable, learn these lessons : — 

(a.) There is no repentance in the grave. As the tree falls, so shall it lie. 
Bead verses 24-26, and see how Jesus teaches this great truth. ELe, so full of Ion 
and pity, so tender-hearted, here lifts the veil, and gives a terrible glimpse ci fl» 
future. But He does it in love and pity, that men might take thougM, might bl 
to heart that there is a great gulf between heaven and hell, and that there is w 
passing from the one to the other. N.B.—With. advanced scholaro, shew kf 
these verses bear on the doctrine of purgatory. 

(&.) If men will not be convinced by the Bible, nothing will convince tlMi^ 
(verses 27-31.) If they hear not Moses and the prophets, neither will they he pi^ 
suaded though one rose &om the dead. This was true in the case of the Jen 
Christ rose from the dead, yet they continued in unbelief. And so is it now. Wt 
have the Bible to guide us to heaven. Qod will give us no other guide. H wed» 
not hear Him speaking to us in His Word, we need not expect that He will w(A ft 
miracle to save us. To-day, if ye will hear His voice, harden not your hearts. 
Memory Mxerdse—BhoTt&r Catechism 99.— Psalm xix. 7-9. 
Subject to be Proved— God's Word is our Guide. 

Text for Non-Reading Classes. 
^^ He said unto him, If they hear not Moses and the prophets^ 
neither will they be persuaded though one rose from the dead." 
— ^Luke xvi, 31. 

Thb Israelites desire a Kino.— 1 Sam. viii. 

L The Cause, (v. 1-5.)— Samuel was old. The good man's strength was ftilinft 
and he wished to lighten his work by calling his sons to his hem. So he af" 
pointed them assistant judges, expecting some relief therefrom. But the — ^ 

men had not their father's spirit— ne was sternly upright, they turned adds aflit 
lucre. The love of money was their sin. Like Balaam, tiiey loved the wigtf 
o/imrig-hteonsness, and they took bribes, and perverted Judgment— «. e., gavetiiv 


cisions in favour of the persons who gave them the largest bribe. This was a 
3at sin. It poisoned justice^ and rendered law worthless. It gave the rich a 
iat advantage over the poor. Notice incidentally here how thankful we ought 
be to Qod that, while we may have many national sins to bewail, such a thing 
bribery among our judges is unknown. How is this ? The Bible has done it. 
le Israelites made this bribery an excuse for asking a king. Note, they were 
ite right in complaining of the bribery, but this did not justify them in asking 
king. For observe carefully what they say: ''Make us a king to judge us 
ye aU the nations." Their grand distinguishing glory, if they had only known 
was, that they were urdUce all the nations. They dwelt alone, did not mingle 
th the other nations ; had laws and customs given purposely to separate them 
im the other nations, and God was their king. They were a pecuLvar people — 
>d's purchased possession; and this was their highest glory. Let us count it 
r boast to be Qod's children, and let us not desire to be like others. To be in 
e fashion, is often to be far from God. Count it more honourable to be among 
B few who are called, than among the many, who have gods many and lords 
my. Let our language be — ^As for me I will follow the Lord. 
n. The Request OrarUed, (y. 6-22.)— Samuel was displeased, and no wonder. 
I saw through their hypocnsy, that thev were rejecting God in this request of 
sirs. But observe what he did. He knew where to go in every time of 
ficulty. He prayed to Gtod. Happy old man! He had a strong tower to 
take himself to in every time of need. He went to the throne of grace. Learn 
e lesson. Gk)d is our refuge at all times, but especially in times of trial and 
re distress. He will guide us. He will make darkness light before us. God 
iswered Samuel, and told him to give the people their wish. Notice here how 
en may obtain what they wish, but only to be a curse unto them. Many men 
Ish riches, and God gives them riches to their heart's content, but they only 
X)ve a snare. What a terrible thought ! and how it should make us pause and 
link before setting our hearts on any earthly thing ! We should ask ourselves, 
^ this, which I long for so earnestly, be for my good? Suppose God grants 
J wish, what then ? Will it bring me nearer Him, make me love Him more, 
mre Him better ? If not, what good will it do me ? Bemember the Lord Jesus : 
[e prayed to be saved from suffering, but He added : '' Nevertheless, not m^ will, 
ot thine be done." Try and learn this spirit — the spirit of absolute submission 
) the will of Gk)d. Then, if we have thus put ourselves in His hands, we can take 
atiently whatever He sends, knowing that it wiU be for our good. See how 
Us lesson is taught here. " Give us a king." said the people. " Yes," answered 
lod, and this is the kind of king you shall receive. Kead verses 11-18, and 
Bam how poor a blessing he would prove after all. Particularly notice verse 18, 
■d see, that what they expected would prove an advantage to &em, became the 
fcnr means of shutting God's ear to their cry in the day of their distress. They 
Un chosen their own way. €rod gave them their own way. When their own 
»»y proved their ruin, they cried to God ; but it was too late. He would not 
lev them then. Have you ever set your heart upon anything, and when you 
iiiae up thinking to obtain it, found the door shut f Thank God for these shut 
joors. Well would it have been for Israel if, when they asked a king, they had 
bond the door shut. Well for us, many a time, if we find the door shut in our 
■ce, and so are kept from obtaining that which, if obtained, might be our ruin. 
Memory ^a;«*cw«— Shorter Catechism 100.— Psalm Ixxxv. 1-4. 
Subject to he Prwai— Self- will brings Trouble. 

Text for Non-JReading Classes. 
**A11 the elders of Israel gathered themselves together, and 
toe to Samuel unto Ramah, and said unto him, Behold, 
tou art old, and thy sons walk not in thy ways : now make us a 
Dg to judge us like all the nations." — 1 Sam. viii. 4-5. 



Lesson XUI. — Points for illustration : — The plagues and the images 
thereof— atonement, not by gold, but by blood (87) — God's power 
over the animal creation — the joy of the reapers, and their offering 
— sin of trifling with sacred things (88). 

87. Atonement by Jesits' Blood. — A man, on the Malabar coast, had 
long been uneasy about his spiritual, state, and had inquired of seyeral 
devotees and priests how he might make atonement for his sins ; and he 
was directed to drive iron spikes, sufficiently blunted, through his 
sandals, and on these spikes to walk a distance of about four hundred 
and eighty miles. He undertook the journey, and travelled a long way, 
but could obtain no peace. One day he halted under a large, shady tree^ 
where the Gospel was sometimes preached ; and while he was there, one 
of the missionaries came, and preached from the words : " The blood of 
Jesus Christ, His Son, cleanseth us from all sin." While he was preacb- 
ing the poor man's attention was excited, and his heart was drawn; 
and, rising up, he threw off his torturing sandals, and cried out aloud, 
'* This is what I want ! " and became henceforward a witness of dM 
healing efficacy of the Saviour's blood. 

88. A Blasphemers Fate. — An infidel, named Thompson, imprisoned 
in an American jail^ recently, while engaged in conversation with a 
fellow-convict, asked him if his mother was a Christian. Being 
answered in the affirmative, he observed that Christianity was an 
imposture. The other prisoner replied that Christianity could be prored 
from the Bible. Thompson answered : " The Bible is like an old fiddle; 
you can play any tune you please on it." When reminded that, at leasl^ 
the Divine character of the Founder of Christianity was clearly set fttrtk 
in the Bible, Thompson applied to Jesus Christ a most profane name. 
He had hardly given utterance to the horrible words, when his eell- 
mate observed that he was falling from the bench on which he sat, and. 
catching him in his arms, gave the alarm. A physician was summonea 
immediately, but the case was one beyond the reach of medical skill 
Some said the poor man was attacked by apoplexy ; others might suspeot 
that he had been struck by the hand of God. There, with distended 
pupils, palsied tongue, and rigid limbs, lay the wretched blasphemer; in 
twenty-four hours he passed to his final account. 

Lesson XJAll,— Points for illustration. — All are stewards (89)— the 

perplexities of the dishonest — one sin leads to another — the right 

use of riches — attention to little things (90). 

89. All are Stewards. — A merchant, who was a God-fearing man, wii 

very successful in business, but his soul did not seem to prosper aceord- 

ingly; his offerings to the Lord he did not feel disposed to increase. 

One evening he had a remarkable dream. A visitor entered the apart* 

ment, and quietly looking round at the many elegancies and luxuries bf 

which he was surrounded, without any comment, presented him with tbi 

receipts for his subscriptions to various societies, and urged their dais 


wn his enlarged sympathy. The merchant replied with yarious 
cuses, and at last grew impatient at the continued appeals. The 
ranger rose, and fixing his eye on his companion, said, in a voice that 
rilled to his soul — " One year ago to-night you thought that your 
kughter lay dying ; you could not rest for agony. Upon whom did you 
11 that night ? " The merchant started, and looked up : there seemed 
change to have passed over the whole form of his visitor, whose eye was 
Led upon him with a calm, penetrating look, as he continued — " Five 
ars ago, when you lay at the hrink of the grave, and thought that if 
m died then you would leave a family unprovided for — do you 
memher how you prayed then? Who saved you then?'* Pausing 
moment, he went on in a lower and still more impressive tone — " Do 
u rememher, fifteen years since, that time when you felt yourself so 
St, 80 helpless, so hopeless ; when you spent day and night in prayer; 
len you thought you would give the world for one hour*s assurance 
at your sins were forgiven — who listened to you then ? " — " It was my 
3d and Saviour ! *' exclaimed the merchant, with a sudden hurst of 
morsefnl feeling ; " oh yes, it was He." " And has He ever com- 
mplained of heing called on too often ? " inquired the stranger, in a 
doe of reproachful sweetness. " Say, — are you willing to hegin this 
girt, and ask no more of Him, if He, from this time, will ask no more 
you ? " — " Oh, never ! never ! '* said the merchant, throwing himself 
his feet. The figure vanished, and he awoke; his whole soul stirred 
iihin him. " O God and Saviour ! what have I heen doing? Take aU 
4akke everything! What is all that I have, to what thou hast done for 
6? "—Bibliccd Museum. 

90. Faithful in Little, — One of the kings of Persia, when hunting, was 
■iious of eating of the venison in the field. Some of his attendants 
mt to a neighhouring village, and took away a quantity of salt to season 
; but the king, suspecting how they had acted, ordered them immedi* 
efy to go and pay for it Then, turning to his attendants, he said, 
Ims is a smidl matter in itself, but a great one as regards me ; for a 
ng ought ever to be just, because he is an example to his subjects ; and 
he swerve in trifles, they will become dissolute. If I cannot make all 
^people just in small things, I can at least shew them that it is pos- 
be to be 80." 

BssoN XLIV. — Points for illustration : — The contrast in worldly posi- 
tion (91) — ^the contrast after death — the great gulf fixed, and no 
thoroughfare — the duty of giving present attention to God's Word 
(92, 98). 
91. True Miches.— An aged man was sitting before the embers of a 
i<B, in an almshouse. He was very deaf, and every limb shook with 
ibf . Deeply poor was he. " What aare you now doing ? ** said a friend, 
W> called upon him.— " Waiting, sir." "And for what?" asked his 
ttid. — '' For the coming of my Lord." " What makes you wait for His 
ming ? " — " Because, sir, I expect great things then. He has promised 
It when He shall appear He will give a crown of righteousness to all 
It love Him." ** On what foundation do you rest for such a hope ? " 
iin questioned his friend. — ^Rubbing and putting on his spectacles, ho 


read : " Therefore, being justified by faith," &o., (Rom. y. I, 2.) Happy 
old man ! — poor in the world's goods, a pauper ; yet rich in faith, an heir 
of glory. 

92. Preparation for Death. — Bishop Hall tells us that there was a 
certain nobleman who kept a fool or jester, (a common occurrence in 
great families in former days,) to whom he, one day, gave a staff, with a 
charge to keep it till he should meet with one who was a greater fool 
than himself. Not many years after, the nobleman was ill, and near 
death. The jester came to see him, and his lordship said to him, " I 
must soon leave you." " And where are you going ? " asked the fool. 
— " Into another world," replied his lordship. " And when will you come 
again ; within a month ? "— " No." " Within a year ? "— " No." " When, 
then ? " — " Never." " Never ! " said the jester, " and what provision 
hast thou made for thy entertainment there where thou goest ? " — " None 
at all." " No ! " said the fool, '* none at all ! Here, then, take my staff; 
for, with all my folly, I am not guilty of any such folly as this." 

93. Living and Dying. — The Kev. John Newton, one day, mentioned, 
in company, the death of a lady. A young woman, who sat opposite, 
immediately said, *' Oh sir, how did she die ? " The clergyman replied, 
" There is a more important question than that, my dear, which yon 
should have asked first." '* Sir," said she, " what question can be more 
important than *how did she die?'" — "How did she live?" was Mr. 
Newton's answer. 

Lesson XLV. — Points for illustration. — Bad sons and their sins— God's 
rule slighted — the pomp of a royal court coveted (94) — the manner 
of the king — a foolish and self-willed people (95.) 

94. Desiring a King. — The Eastern mind is so essentially and pemd- 
ingly regal, that to be without a monarch is scarcely an intelligible state 
of things to an Oriental. . . . The want of a royal head must often 
have been cast in the teeth of the Israelites by their neighbours as a kini 
of stigma; even as we remember to have read in Harris's "ColleotioD 
of Travels," that when the English and Dutch were competing for powtf 
and infiuence in thid East, the English, in order to damage their mtk 
industriously circulated the dangerous secret that the Dutch had w 
KING. The Oriental mind was astonished and perplexed by the indifli* 
tion of a condition so utterly beyond the scope of its OKperienoe and 
comprehension ; and the Dutch, alarmed for the effect of this slur upoft 
their respectability, stoutly repelled the charge as an infamous ctdomByi 
affirming that they had a very great king, thus exalting for the nonee 
their stadth older to that high rank. — Dr. Kitto. 

95. SelfWiU, — He that will not submit himself to, nor comply with 
the eternal and uncreated Will, but, instead of it, endeavours to setap 
his own will, makes himself the most real idol in the world, and ettUi 
himself against all that is called God, and ought to be worshipped. 1» 
worship a graven image, or to make cakes and burn incense to the queA 
of heaven, is not a worse idolatry than it is for a man to set up seli-v31| 
to devote himself to the serving of it, and to give up himself to a oomfK* 
ance with his own will, as contrary to the Divine and etomal wiIL«- 
•^ Smith. 



HO. XI.] . NOVEMBER 1, 1873. [vol. xxv. 

In continuation of the extracts from American Sabbath School and 
Oonyention Reports which we gave last month, we think the following 
extract from a Congregational Report will be of interest and use to many 
fiocieties: — 

" The Sunday School has been regarded and worked as a means to an 
^d. That end was not attained when the children were gathered into 
the school, and taught the Scriptures; but only when children, youths, 
tnd adults were converted to Christ —actually identified with His 
dharch, and under training for Christian usefulness. 

" All may either teach or learn. Our first effort has therefore been to 
Inring into the school all the members of the church and their families, 
'irrespective of age or condition. Then, by house-to-house visits of 
teachers and missionaries, and by offering in the school such solid 
<«ktractionB as must, while interesting children, commend it to intelligent 
•jparents, we have endeavoured to bring the influence of the school to bear 
-vpon the whole community. The school is therefore not for children, 
aor for the poor, but for all, of whatever age or condition; nor to teach 
indefinite and general truths, but to lead to Christ; and we have failed 
^ our object until (dl are brought into the school, until all are con- 
Terted, and until aU are trained to the fullstature of men and women in 

" Thus, the Sunday school is not a mere appendage to the church, or an 
-institution to convey to children only some general truths, but an im- 
portant sphere for the true preaching of the Gospel, and, through the 
.immediate results which may be expected in accordance with the 
promises, a means of building up the Church of Christ. 


" We often labour too much in our Sunday schools without the expec- 
tation of gathering fruit. We sow too much for the future, and not 
enough for the present. Thus, we do not watch to see if the seed has 
germinated, or to protect and nurture the tender blade. In the progress 
of years, many a seed is thus crushed under foot, and many a germ is 
broken. The Gospel is designed to find immediate entrance, and pro- 
duce immediate effects in the hearts of men. As did Peter on the day of 
Pentecost, Philip in the chariot of the Ethiopian, and Paul in the cities 
of Asia Minor, so should we present the Gospel, knowing that now, not 
ten or twenty years hence, the promises are to such as believe. 

" The work of grace in the Sunday school has not been among the 
older members alone. Several from eight to twelve years of age have 
given most cheering evidence of a change of heart, and have receiyed 
believer's baptism. 

" The fear is sometimes expressed that, when making a profession of 
religion, children do not act intelligently. But, surely, when one is of 
sufficient age to realize accountability, and to feel the guilt of sin, there 
must be sufficient maturity to accept an offered substitute, to believe in, 
and depend upon, Christ's atonement. Though, like many who are oldor, 
they know not the significancy of abstract theological terms, they can 
well appreciate the fact of a vicarious sacrifice. It is the heart that 
makes the Christian, not the head. Each year of added sin seaisthe' 
heart as with a hot iron, making it less impressible by the truth, andlfiBS 
tenacious of it wheo once received. Observation proves, that of thofls 
who make a profession of faith in mature manhood, a larger proportien 
fall away and go back to a worldly life, than of those who are bron^ 
into the fold in childhood and early youth." 

Earnest teachers will rejoice to read in these extracts the great lore 
and zeal for souls which characterizes the work of this American schooli 
and many may find matter to ponder and digest. It was not with the 
mothers, nor with the crowd, but with His disciples, that our Lord wis 
" much displeased ;" and to His disciples did He require to say, " Sufc 
the little children to come unto Me, and forbid them not, for of such is , 
the kingdom of God." W. M. . f 

I have heard of a great preacher who objected to have his sermotf ^ 
printed. " Because," said he, " you cannot print me. " That obsemti* ^ 
IS very much to the point. A soul-winner throws himself into whatk* 
says. As I have sometimes said, we must ram ourselves into our oannoM 
we must fire ourselves at our hearers ; and when we do this, then, by GoA 
grsLce, their hearts are often carried by storm.— i8!piir^«)n. 




" Tet must thon hear a voice — Restore the dead I 
Earth shall reclaim her precious things from thee ; 
Restore the dead, thou Sea!^ 

We were far out on the Atlantic, seven hundred of us, voyagers 
to Canada, and mostly emigrants. Sea-sickness had been general 
for a few days, but the distressing malady gradually wore off as 
the passengers became accustomed to the motion of the long, 
rolling Atlantic wave, and betook themselves to such occupations and 
amusements as are usually resorted to on shipboard, in order to 
while away the tedium of a sea voyage. Some of us bad, one evening, 
Bought a quiet comer in the saloon for reading, when a steerage passenger 
came to the door, and eagerly inquired for the doctor. ** Ask him to come 
quickly,^ he said, " for my poor boy, I fear, is fast sinking.^ News, good 
or bad, soon spread through our compact population, animated by a com- 
mon sympathy in all that concerned the common safety and well-being; 

and the report went that a boy from E was dangerously ill of the eflPects 

of sea-sickness. He was about thirteen years of age. The sickness had 
resulted in inflammation of the brain, which was seriously, if not fatally, 
aggravated by the discomforts inseparable from the steerage of an emi- 
grant ship. Such, at least, was the impression of the boy's father, who 
afterwards lamented that, but for the necessity of parting, in unfavour- 
able circumstances, with a small property before leaving E , he might 

have been able to give his family a cabin passage. The boy was treated 
bj the doctor with skill and tenderness, and the anxious parents did all 
In their power to alleviate his sufferings ; but in vain. The nearness of 
death is felt with peculiar solemnity when it strikes down a companion 
on shipboard ; and it was not without a momentary shock that even the 
least thoughtful heard, next day, the intelligence of the boy's death. The 
bereaved and disconsolate parents now became the objects of much deep 
•nd respectful sympathy, and received the Christian attention of a young 
Presbyterian clergyman, to whom the passengers in general were not a 
little indebted for his services during the voyage. To this gentleman 
the afflicted mother mentioned some features of her boy's character, 
Which shewed that his death was not without true Christian hope and 
consolation. Young as he was, his parents bad looked to him as the 
Ihtare mainstay of their new home ; an elder brother, who should have 
1>een here along with them, having been left behind a worthless waif. 
The mother dwelt with interest on the faith and patience of her dying 
"boy during his painful illness. More particularly she related how, 
before his malady had settled down into 4e)^'j,Hf^^d while his mind 


was yet clear and conscious, he repeated in her hearing the well-kDown 
hymn, ** Nearer, my God, to Thee ;'' and surely the grateful suhmission 
and patience, the humhle hope and trust, expressed in these heautifal 
verses, have seldom heen manifested in external circumstances less 
favourahle to calm and pious thought, than in the stiffliog atmosphere, 
and amidst the noisy and inconsiderate throng, of the steerage of an 
emigrant ship : — 

" Nearer, my God, to Thee, 

Nearer to Thee ; 
Even though it he a cross 

That raiseth me ; 
Still all my song shall be. 
Nearer, my God, to Thee, 

Nearer to Thee. 

Though Uke a wanderer. 
The sun gone down. 

Darkness comes over me. 
My rest a stone ; 

Yet in my dreams I *d be 

Nearer, my God, to Thee, 
Nearer to Thee. 

Here let my way appear 
Steps unto heaven ; 

All that thou sendest me 
In mercy given ; 

Angels to beckon me 

Nearer, my God, to Thee, 
Nearer to Thee. 

And when, on joyful wing. 

Cleaving the sky. 
Sun, moon, and stars forgot, 

Upward I fly, — 
Still all my song shall be. 
Nearer, my God, to Thee, 

Nearer to Thee !" 

Next morning the sun rose bright and cheerful in an unclouded sky. 

The rolling surge had subsided, and the sunshine, falling upon myriada 

of gentle ripples, sparkled like diamonds along the face of the deep. It 

was one of those days which were not unfrequent in our prosperous 

voyage, when ocean, sky, and ambient air united their selectest influenetf 

to make us feel that there was joy in the very consciousness of living. 

But the mom had brought fresh sorrow to the bereaved parents. Tbe 

exigencies of a sea voyage in a crowded ship reoder the interval hrkf 

between death and burial ; and the afflicted pair had to nerve their spirits 

to the sad, stem task of consigning all that remained of their darUog 

boy to the depths of the ocean. There may be some who consider iU 

matter of indifference whether our mortal part be committed at death ii^ 

the sea, or the earth, or the flames ; but there is no feeling more deeply 

seated in the universal heart of humanity than the desire to deposit oar 

precious dead in the graves of our fathers. Tennyson gives expression 

to the feeling with true pathos when, apostrophizing the ship whi^ 

brings home the remains of his friend, he says : ** Sweeter seems — 

" To rest beneath the clover sod. 

That takes the sunshine and the rains. 
Or where the kneeling hamlet drains 
The chalice of the grapes of God ; 

Than if with thee the roaring wells 

Should gulf him fathom-deep in brine ; 
And hands so often clasp'd in mine 
Should toss m\.h tsAgU and with shells ! " 


The ship's bell was tolled at ten o'clock. The stroke of the CDgine 
and the revolution of the screw-propeller — which together had been 
sounding in our ears day and night without intermission until we were 
now in mid-ocean — stopped. There was probably not a heart on board 
that did not for a moment throb in sympathy with the occasion of that 
strange, solemn pause. In the berth of the mourners there had been 
private prayer, and reading of those tender and sympathetic utterances 
of our loving Hedeemer to the bereaved, to which broken hearts will 
resort in all time for their only true and enduring consolation. And 
now, as hundreds bent in hushed expectancy over the ship's side, a port 
was thrown open below, a heavily-shotted coffin was seen projecting for 
a moment, and was then plunged into the sea. It rebounded for an 
instant from the white surge produced by its sudden descent, and was 
then swallowed up in the dark abyss. The father, who was accom- 
panied by the captain and a few friends, gazed for a brief space upon the 
spot, threw up his arms in speechless agony, and hurriedly retired to 
loin his disconsolate wife. 

The engine and propeller resumed their motion, the ship pursued her 
irestward track, and the point to which all eyes had been turned was no 
longer distinguishable amidst the glittering expanse of the sunlit sea. 
Dear in the sight of God is the death of His saints ; and whether their 
tabes repose in the depths of ocean or in the dry land, the precious 
trust is safe in His keeping who is the Resurrection and the Life, and 
at whose summons, on '' that great day for which all other days were 
made," "all that are in their graves shall come forth," and "the sea 
shall give up the dead that are in it." 

Although the great meeting of Sabbath School Teachers and their 
friends, announced in our last number to be held in the City Hall on the 
BTening of the 29th October, occurs too late in the month to admit of any 
report of the proceedings appearing in the Magazine for November, yet 
as ibis number will, we trust, be in the hands of our Glasgow readers 
Wore the 29th, we take advantage of the opportunity to remind them 
of the meeting, which is to be under the auspices of the Glasgow Sabbath 
Sebool Union. The audience is to be addressed by the Moderators of 
tbe General Assemblies and Synods respectively of the Established 
^urch (^ic-Moderator, Dr. Jamieson), Free Church, United Presby- 
terian Church, and Reformed Presbyterian Church, together with the 
^pected President of the Sabbath School Union, &c. The admission 
• \j ticket (gratis). 


A BEMABKABLE Correspondence betwixt Pope Pio None and the 
Emperor William of Germany, has been made public, by authority, it 
appears, of the latter. Our readers are aware of the straggle which is 
in progress in Prussia betwixt the Imperial Government and the 
Bomish bishops. The Government has adopted strenuous meaaoiw 
for suppressing the seditious designs of the priests and other emissariee 
of Rome. The Pope, writing from the Vatican, of date August 7tii, 
remonstrates against the Government measures in question, which, he 
professes to believe, cannot have been sanctioned by the Empfiror. 
All of them aim " more and more at the destruction of Catholicism," and 
can have '* no other object than that of undermining " his Majes^'s 
throne. '* I speak," says the Pope, " with frankness, for my banner JB 
truth ; I speak in order to fulfil one of my duties, which consists in 
telling the truth to all, even to those who are not Catholics, for ewi 
one who has "been baptized belongs in some way or other, which to define 
more precisely would be here out of place, belongs, I say, to the Pops!^ 

The Emperor's reply is dated Berlin, September 3rd, and is abni- 
dantly plain spoken. He begins by explicitly avowing his appronl 
of the measures of his Government, which, indeed, could never htie 
become laws without his concurrence as sovereign. His Mnes^ 
adds: ''To my deep sorrow, a portion of my Catholic subjects htie 
organized for the past two years a political party, which endeavoon to 
disturb, by intrigues hostile to the State, the religious peace which his 
existed in Prussia for centuries. Leading Catholic priests hafe, 
unfortunately, not only approved this movement, but joined in it, te 
the extent of open revolt against the existing laws. It will not btie 
escaped the observation of your Holiness that similar indicatiom 
manifest themselves at the present time in several European, and i& 
some Transatlantic States. It is not my mission to investigate the 
causes by which the clergy and the faithful of one of the Christiin 1 
denominations can be induced actively to assist the enemies of all law; ] 
but it certainly is my mission to protect internal peace, and to preserre J 

the authority of the laws in the State whose government has 
entrusted to me by God. I am conscious that I owe hereafter an aooomi 
of the accomplishment of this my kingly duty. I shall maintain order tad 
law in my States against all attacks, as long as God gives me the povet E 
• . . I willingly entertain the hope that your Holiness, upon beii^ 
informed of the true position of affairs, will use your authority to ptit 
an end to the agitation, carried on amid deplorable distortion of tke 
truth, and abuse of priestly authority. The religion of Jesus Chnt 
has, as I attest to your Holiness before God, nothing to do with then 
intrigues, any more than has truth— to whose banner, invoked by your 
Holiness, I unreservedly subscribe. 
'* There is one more expte^^ioTL iii the letter of your Holiness whiek 


cannot pass over without contradiction, althougli it is not based upon 
16 previous information, but upon the belief of your Holiness — namely, 
le expression that every one who has received baptism belongs to the 
^ope. The Evangelical creed which, as must be known to your 
[oliness, I, like my ancestors, and the majority of my subjects, profess, 
oes not permit us to accept in our relations with God any other 
lediator than our Lord Jesus Christ. The difference of belief does 
ot prevent me from living in peace with those who do not share mine ; 
nd offering your Holiness the expression of my personal devotion and 
steem, — I, &c., William." 

The claim of the Pope to exercise authority over all the members of 
iny Church, and of every Church, who have been baptized, is nothing 
lew to those who know aught of the principles and pretensions of 
f>opery, but it is difficult, in these liberal times, to get people to believe it. 
Here, however, is the insolent claim asserted by the Pope himself, in a 
letter written in the present autumn, and couched in a tone which may 
veil rouse the Protestants of Europe to a sense of the menacing attitude 
of this foe to religious and civil liberty. The Pope's letter, it must be 
admitted, exhibits more candour and less ambiguity than is usually 
found in communications from the Vatican. He has spoken out 
distinctly, and stands before the world without disguise. Possibly he 
may have already discovered that his boasted infallibility has not pre- 
served him from falling into a blunder by the frankness of his avowal. 
The Times apprehends the state of matters exactly. That influential 
journal applies the subject to all of us, by remarking, that " the Rome 
which molests Germany, and menaces its disruption, is the same Home 
as that which in these Isles fraternizes with every fomi of sedition, and 
affiliates every movement against the peace and union of the realm. 
u Germany feels the fears confessed by the powerful Emperor and his 
able administrators, this country may also condescend to think there is 
xeason for apprehension." The Times designates the Pope as the 
common foe of Europe, and declares it to be certain that the political 
Powers must act together against the machinations of the Roman 
Catholic Church. 


{To the Editor of the Sabbath School Magazine.) 
Sib, — I have taken the liberty on several occasions of calling the 
attention of the readers of the Magazine to what I considered defective 
Qi our Sabbath school system ; but, like many others, I have found it 
Hmeh more easy to condemn and deplore the present state of things, than 
bring about a remedy. 

I have said before, and I repeat it, that while Christian liberality has 
been showering her gifts in various directions, bestowing munificent 
turns on this and the other object, it is singular, and to me unaccount- 
able, that so little has been done for the promotion of Sabbath schools 
in the destitute districts of the city. But I am happy to think that there 
is a prospect looming in the future that is calculated to cheer the hearts 


of those who have interested themselves in this good cause, contending 
with many difficulties, and have always stood in the forefront of the 
battle. I allude to the impetus that will be given to Sabbath schools 
from the operation of the Education Bill for Scotland. The benefits to 
be derived from this bill will be two-fold. First, the main provision in 
this bill is to give a sound elementary education to every child in the 
country. In regard to this poiat, it has been admitted by every Sabbath 
school teacher that one of the great hindrances of Sabbath school work 
is the difficulty of instructing the non-reading portion of their scholars. 
No doubt there are a few teachers to be found that are well adapted for 
this kind of work, but I believe the majority have failed to reach this 
class of children. At least, as far as my own observation goes, no per- 
manent impression has been made upon them; and to this circumstance, 
and the want of proper accommodation, I attribute the great fluctuations 
that prevail in all our mission schools. In a few years, however, this 
state of matters will be altered for the better, when the poorest children 
will be able to read their Bibles, and religious instruction thereby more 
easily communicated ; for the first grand object of the teacher will he 
gained, the full command of the attention of the children, which will 
then be occupied by reading their verse or repeating what has been com- 
mitted to memory ; then the question aad answer, the explanation as to 
what has been read, and the pressing home of the saving truths of the 
Gospel, which, in the hands of a skilful teacher, cannot fail to produce 
an impression, even on those children on whom hitherto they ha?e 
apparently bestowed so much labour in vain. Secondly, the increased 
accommodation that must necessarily be provided for day schools, may 
also be made available for Sabbath school purposes. When we reflect 
that Sabbath school teachers, and others who are interested in the reli- 
gious instruction of the lapsed mksses, have waited long — but waited in 
vain — for something like respectable premises to carry on their work, they 
will be gratified at the prospect that is about to be opened up; for it cannot 
be denied that we are really anxious to bid farewell to the dark and 
dingy tenements that have proved injurious to the health of not a few of 
our teachers, — the accommodation in some of these places, to my own 
knowledge, being so utterly unfit for the purpose that they had to be 
entirely abandoned. If, therefore, I am right in my surmise, that this 
extra accommodation will be available, it should be a subject for the con- 
sideration of the Sabbath School Union, the directors of which, as far as 
I know, are not the representatives of any particular denomination, and 
can therefore appeal to the School Board for the use of the school 
premises, on the broad ground of giving Bible instruction, as supple- 
mentary to what is received from the day school teacher; and (torn 
henceforth this will be all the more necessary, as the time of the latter 
will be almost wholly taken up with secular teaching. Supposing more 
time could be devoted to religious instruction, my impression is, that 
the atmosphere of a day school is unfavourable for producing religions 

Without encroaching further on your space, let me say, in conclusion, 
that as the ratepayers will be taxed for the building of these new schools, 
it would be no unreasonable req^uest that we should ask the use of them 


abbatb school purposes, free of charge, or at a merely nominal rent, 
mlar education is of so much importance as to warrant a compulsory 
a order to carry it out efficiently, why not make a little sacrifice in 
If of those who will cheerfully and gratuitously devote their time 
:alent8 to the religious instruction of the young? — Yours respectfully, 

John Wbllwood. 


Said the little mountain bumie, 

Gashing from the hill^ 
'Mid the soft, green, spongy mosses. 

Silently and still : 
" Though thou know*st not in the future 

"What thy lot may be, 
In the present do thy duty — 

Do it silently." 

And the bumie, as it hastened 
Joyously away, 

With a ripple and a sparkle. 
Ever seemed to say : 

" Though thou know'st not in the future 
What thy lot may be, 

In the present do thy duty- 
Do it cheerfully." 

Farther on, amid the shadows 

Of the gloomy wood. 
Did its pleasant voice make music 

In the solitude : 
" Though thou know'st not in the future 

What thy lot may be. 
In the present do thy duty — 

Do it hopefully." 

Aiding all who sought assistance. 

As it sped along 
By the mill, and through the meadows. 

Still it sang the song : 
" Though thou know*st not in the future 

What thy lot may be. 
In the present do thy duty — 

Do it earnestly." 

Onward ran the little bumie. 

Singing evermore. 
Till it mingled with the ocean 

When its work was o'er : 
" Though thou know'st not in the future 

What thy lot may be. 
In the present do thy duty — 

For Eternity." 

M. B. 





The vice of Intemperance, its bearing on Sabbatb scbool work, and the 
necessity for special action on tbe part of Sabbath school workers, 
formed topics of conversation at tbe first meeting of directors for the 
season. After a free and frank expression of sentiment had been obtained 
from the members present, a committee, composed of gentlemen repre- 
senting various shades of opinion, was appointed to give the subject 
special attention. The committee, after consideration, adopted the 
following resolution : — "That in view of the increase of intemperanee^ 
and the great hindrance thereby caused to Sabbath school work, this 
committee recommend that every suitable means be adopted to bring 
the subject before the attention of Sabbath school teachers at general 
and district meetings; and that a circular be issued by the Union to 
societies, recommending the formation of Bands of Hope, or the adoptioa 
of such other means as may be deemed most expedient for discouraging 
intemperance and promoting sobriety." This resolution, confirmed by the 
directors, is thus communicated, that it may receive the favourable conr 
sideration of societies. It may be of advantage at this time for societies 
to remind teachers that, in treating of this and other subjects within the 
range of Sabbath school instruction, plain speaking and faithful personal 
dealing go far to exert an influence for good with the scholar. 

Particulars regarding the formation of Bands of Hope, and assistance, 
if requisite, may be obtained on application to Mb. Eobert Dbummokd^ 
69 Union Street. 


The directors of the Union would draw the careful attention of 
societies who, either through themselves or the kirk-sessions of their 
churches, have tbe command of premises suitable for week-day Evening 
Classes, to the liberal grants given by the Committee of the Privy Coun- 
cil on Education to tbe teachers of such schools. The want of elemen- 
tary education is qne of the greatest obstacles to the teachings of the 
Sabbath school. The operations of the School Board cannot be expected 
to remove this for some time yet; but it is to be hoped that ere long a 
better state of things will prevail. In the meantime, the directors woira 
call the notice of societies to the provisions of the Minute of the Loids 
of the Committee of the Privy Council on Education (Scotland) 187IL 
Article 22, for the terms and conditions of the grants given in aid oi 
evening schools, and which are in addition to the school fees. The 
Article is as follows : — " The managers of a school which has met not 
less than 60 times in the evening, in the course of a year, as defined hf 
Article 107, may claim (Articles 108 and 109), — (a.) The sum of 48. pc 
scholar, according to the average number in attendance throughout the 
year (Article 26). (b.) For every scholar, above 13 years of age, whohaa 
attended not less than 40 evening meetings of the school, 7s. 6d., subjeet 
to examination (Article 28), viz., 2s. 6d. for passing in reading, 28, 8i 
for passing in wiiting, and 2s. 6d. for passing in arithmetic." They will 
be glad to afford any one who wishes information the opportunity of 
seeing such schools at work. 




** A certain man went down from Jerusalem to Jericho, and fell among thieves, which 
stripped him of his raiment." — Luke x. SO. 

A JOURNEY iuto the country of the Bedouin Arabs requires to be taken 
under their guidance and protection. They by such means levy black- 
mail on all travellers who pass through their country. It seems singular 
that the Sultan does not provide guards, or make the road safe. But it 
seems to be a part of the peculiar misgovernment of the country, to allow 
the Bedouin tribes of each locality to levy contributions on travellers, or, 
in other words, to rob them of conduct money. Travellers have to pur- 
chase the protection of the Bedouins of the Jordan against all enemies 
of their own or neighbouring tribes; and the agreement is to the 
effect, that they shall be taken by the Sheik Beschid and a proper guard to 
the Dead Sea and the Jordan, and back in safety to Jerusalem. Without 
such protection the iourney is simply impossible ; and there is an amus- 
ing account of a laay and gentleman who had attempted the trip without 
the formality of a Bedouin guard, and who had been met and robbed of 
their baggage, their money, clothes, and valuables, the gentleman having 
to beg of the Bedouin robbers the Times newspaper, in which to clothe 
himself and his wife. The husband returned to Jerusalem in that valu- 
ble journal, his wife being wrapped up in the supplement. — Jewish 

The teacher of a class of boys should never forget that they are before 
liim as learners, waiting and expecting to be led. What a charm in tiie 
loy's life is the firm and gentle friend — one who forgets not the time of 
Ids own childhood, when some one dealt patiently and kindly with him! — 

Be in Earnest. — The greatest workers are always greatly in earnest — 
In blood earnestness, as Chalmers said. M*Gheyne said, " I break with 
0olioitude for the slain of the daughter of my people." Said the brother- 
in-law of John Knox, " woman! ,1 have the souls of three thousand to 
answer for, and I do not know how it will go with many of them." " My 
lieaven will be two heavens, my salvation two salvations, if I can but save 
another," says Rutherford. Men of hot souls appeal from burning hearts. 
Have something to say, and bum to say it ! It will be logic on &ri! 
Sermons fabricated in the furnace are different from those made with file 
and cold chisel. Sermons should not be entirely emotional, nor entirely 
intellectual. Bread may be so solid as to be good for nothing at all, so 

Eist is not good to live on. Have the real meal, and yeast enough to 
ven it up. Put heart, soul, and warmth in your sermons. An infidel 
oaoe made this criticism of the Methodists: " If they were but panoplied 
in the literary armour of some other sects, in five years they would con- 
quer the world for Jesus Christ." A full-hearted man is generally a 
powerful man. The message must kindle as it is shot. Persuasion 
comes neither by toil nor art. If you would touch the heart, you must 
iave one of your own.— Z>r. Fish^ of Newark, N. J, 



{By IMie E. Barr.) 

[" Thon art onr Restirrection, Thou, O Christ !" is the refrain of the oldest Christian hiirial 
^mn in existence, dating back probably to Apostolic days, and still used by the Greek 

By thy sad life, by every tear and sigh. 

Thy passion's agony, the mystery 

Of that heart-broken and last bitter cry, 

" Thou art our Mesu/rrection, Thou, Christ T 

By thy most perfect body rent and torn, 

By the still grave where Thou wast helpless borne. 

By the swift triumph of the Easter mom, 

" Thou art our Resurrection, Thou, Christ T 

By thy most glorious ascension, where 
Thy pierced body pleadeth such a prayer 
That we, thy conquest, have good hope to share, 
** Thou art our Resurrection, Thou, Christ r 

With this triumphant cry, serene and calm 
The first disciples won the martyr's palm ; 
It thrills through all the ages like a psalm — 
" Thou art owr Resurrection, Thou, Christ f 

Over the grave of our beloved we stand. 
Stretching out sadly our unclasped hand ; 
Tet through the darkness this we understand, 
" Thou aH our Resurrection, Thou, Christ r 

When weeping love o'er our last bed shall bend. 
Help us this challenge to the grave to send, 
** We are thy victors. Death is but a friend :" 
" Thou art our Resurrection, Thou, Christ /" 

—A S. Times, 


'* lotahs** poems are n^t without merit, but, as a versifier, he is not ripe for appear' 
ing before the public. We should be thankful to receive some good prose compod* 
turns from the num^ous correspondents who offer us rhymes, 

"J, W." — The limits of the Magazine do not admit of the addition of a separate 
series of Notes on Lessons for ** non-reading classes," as suggested by our com' 
spondent, who also recommends that a proportion of such lessons be **dratonfrom 
objects of nature and art," to illustrate Scripture, of course. The Education Ad 
will fall very much short of our expectations, if any of our Sabbalh schools contiuM 
to be frequented by children who are unable to read, after the lapse of a year or 
two. We accept our correspondent's obliging offer to send ils a specimen qf a» 
*' ol/ject lesson " such as she recomm>ends. If found suitable, it will be duly sitb* 
mitted to our readers. 
The paper on " The Sabbath " is creditable to the Society in which it was read, 
but is deficient in the freshness and novelty of treatment which would justify •^ 
being inserted in the Magazine, 
We cannot undertake to return respected wm.munications. 



Intense study of the Bible will keep any writer from being vulgar in 
point of style. — Coleridge. 


South-eastern Union. — A social 
conference of ministers, missionaries, 
and Sabbath school teachers, was 
beld, under the auspices of this 
CJnion, on Tuesday, 30th September, 
in the Mechanics' Hall, Calton, — the 
SM^a of which was filled. Mr. James 
Miller, president, occupied the chair. 
The subject which chiefly occupied 
attention was ** The rapid Extension 
of the City eastward, and the ar- 
rangements which should be made 
to secure co-operation and success 
in the formation of additional Sab- 
l>ath schools in necessitous districts. '' 
The Rev. Messrs. Johnston, Keay, 
M'Lachlan, Campbell, and Miller, of 
Bath ; Councillor Waddell ; Messrs. 
J. C. Brown, Bryce, Whitelaw, Hen- 
derson, and others, took part in 
the proceedings, offering a variety 
of useful practical suggestions. A 
report was also submitted by Mr. 
Wnitelaw of the proceedings of the 
late National Sabbath School Con- 
vention at Greenock. 

Middle District Sabbath 
School Union. — ^A Training Class 
for Teachers, to be conducted by 
James Bell, Esq., and Richard 
Chalmers, Esq., in the hall of the 
Yfmna Men's Christian Association, 
280 George Street, (one stair up,) 
will commence on Friday evening, 
7th November, at eight o'clock, 
and be continued every succeeding 
Friday evening till April. It is 
eaniestly hoped that there will be 
a large attendance of teachers at 
an the Meetings. 

Sabbath School Teachers' Con- 
ference ON the Temperance Qxjes- 
TIDN. — A conference of Sabbath 
Sdiool teachers as to the claims of 
the Band of Hope movement was 
^eld on 14th October in the Trades' 

Hall, Glassford Street, which was 
well filled. The conference was held 
under the auspices of the Scottish 
Temperance League; and Mr Neil 
M*Neill presided. On the platform, 
were the Rev. Joseph Brown, D.D., 
Rev. D. Ogilvie, D.D., Rev. John 
Douglas, Rev. G. W. M*Cree, Lon- 
don, Rev. David M*Rae, Rev. Robert 
Craig Rev. James M'Lean, Councillors 
Collins and Pinkerton, Ex - Bailie 
Govan, &c. The meeting was ad- 
dressed by the Rev. Dr. Joseph 
Brown, Rev. Dr. Ogilvie, Rev. George 
Wilson M*Cree, London (secretary of 
the United Kingdom Band of Hope) ;. 
Rev. John Douglas, Rev. D. M*Rae, 
senr. ; Messrs. George Hunter, J. D. 
Weir, Stewart, WiUiam Caimey, and 
others. The following resolutions 
were passed: — "(1.) That this meet- 
ing regards intemperance as a chief 
cause of the ignorance and ungodli- 
ness that abound, and as one of the 
greatest hindrances to the education 
and religious training of the young, 
and the success of Sabbath school 
effort. (2.) That this meeting is of 
opinion that the temptations to 
which the youth of our city and 
country are exposed through the 
drinking customs and public-house* 
by which they are surrounded, urgent- 
ly calls for the employment of special 
means to shield them from the dan- 
gers to which they are exposed. (3.y- 
That, believing that the Band of Hope 
movement has special adaptation to- 
the circumstances of the young, and 
has already proved itself an import- 
ant auxiliary to the Sabbath school, 
this meeting respectfully recommends 
the formation of Bands of Hope in 
connection with all our churches and 
Sabbath schools, and earnestly re- 
quests Sabbath school teachers ta 



identify themselves with the move- 
ment. (4. ) That this meeting rejoices 
in the success that has already attend- 
ed the efiforts of the Glasgow Band 
of Hope Union, and recommends the 
committee of that society to make a 
special effort to extend their associ- 
ation in connection with the Sabbath 
schools in the city ; and, further, re- 
joices that the way has been so far 
prepared for such action by the re- 
<M)mmendation in this direction re- 
cently issued by the directors of the 
Glasgow Sabbath School Union to all 
the societies in their connection." 
The meeting was most representative 
in its character, and consisted chiefly 
of Sabbath school teachers from a 
large proportion of the churches in 
the city, — one hundred and thirty 
of whom were delegates, appointed 
by about sixty-four Sabbath school 
societies. A feeling of intense 
earnestness pervaded the meeting, 
and all the resolutions were passed 
imanimously, and with great enthusi- 
asm. The result must be to give an 
impetus to the action of the Sabbath 
School Union, referred to in the 
fourth resolution. 

The Jubilee Singers have paid 
a visit to Glasgow, where they met 
with a very cordial reception, and 
made a respectable addition to the 
fund for building the Fisk College, 
in Nashville, United States, for the 
•education of the freed African race. 
The completion of that institution 
will be a noble monument of their 
devotedness to the best interests of 
their brethren and sisters of the 
coloured race. It was happily re- 
marked of them by the Kev. Mr 
Somerville, on the occasion of their 
first appearance in the City Hall, 
that they realize, in a sense, the 
fable of Amphion, the ancient Greek 
musician, at the sound of whose 
lyre the stones came together, and 
formed the wall around the city of 
Thebes ; for the Jubilee Singers were 
literally singing into existence an en- 
tire university ! Their music is of a 
, style and structure such as "not 

even critics criticize," yet every note 
of it has the genuine ring of Nature, 
and they sing it with a degree of 
feeling which is beyond description 
fascinating. Thousands of our citi- 
zens of aU ranks were carried away 
by the strains of those curious, but 
pathetic, old plantation hymns, and 
will long retain a kindly recollection 
of the singers. 

Penny Banks. — The agency of 
this institution is spreading. Mr. 
John Cruickshank, secretary to the 
Fenny Savings Bank Association, 
has recently called public attention 
to the successful introduction of the 
system into Belgium. After describ- 
ing the mode of conducting business 
amongst that industrious communily 
— the method followed being evi- 
dently that of our West of Scotland 
Penny Banks — Mr. Cruickshank re- 
marks : "The whole system of our 
penny banks commends itself to the 
community ; it is thoroughly prac- 
tical and successful. But I trust 
the time is not far distant when the 
present success will be but a plat- 
form from which to start with a 
more complete organization for fur- 
ther effort. It has all the elements 
favourable for expansion : security 
and convenience to the depositor, 
simplicity in its working, and has a 
utility which has been proved; and 
as such I commend it to the atten- 
tion of our School Boards. / hope 
that ere long Belgium will not ht 
alone in having tJie savings bank fli 
every school. In our last report I 
find that 45,370 depositors had open 
accounts in the penny banks on 2^ 
November, 1872. In that year there 
were 474,926 transactions, which re- 
presents a vast amount of voluntary 
labour and supervision. There was 
received £29,336, which represents 
the vast confidence of the people in 
these banks. There was £13,311 
repaid, which implies that the penny 
bank has servea the hour of need, 
leaving £8,962 lying at call, rea^ 
for repayment whenever wanted. 
The penny bank pass-books are now 



ffpread broadcast amoiur the people. 
They give joy, and comK>rt, and hope 
to the depositors, and are a bond of 
confidence among all classes of the 
community. " 

Sabbath Schools in Italy. — ^At 
the late meeting of the Synod of the 
Waldensian Church, which is carry- 
ing on a great work in the evangel- 
ization of Italy, it was reported that 
the number of scholars attending the 
various primary schools, including the 
Orphanage, from October, 1872, to 
June, 1873, amounted to 4109. There 
are no less than 42 Sabbath schools, 
41 of which were attended by 1640 
scholars; and as the return for the 
remaining school is "flourishing," 
possibly the total may be reckoned 
at 1700 Sunday scholars. 

Melancholy Death of a Pres- 
byterian Missionary. — Shortly be- 

fore the Belfast Presbytery separated 
on Wednesday, October 3, the Rev. 
William Johnston conveyed to the 
members the mournful intelligence of 
the death of the Rev. David Hamil- 
ton, one of the General Assembly's 
missionaries in New Zealand. Mr. 
Hamilton was stationed in a plac^ 
called the Wha, and started on 
I Wednesday on his monthly tour of 
I his district. As he did not turn up 
{ on the succeeding Sabbath, the colo- 
nists went out in search of him; 
and after some eight days' diligent 
scouring of the country, they found 
Mr. Hamilton's horse tied to a tree, 
and nearly starved to death; and 
about a mile farther on they dis- 
covered the deceased missionary's 
remains lying on the bank of a river. 
Mr. Hamilton was the son of the late 
Rev. David Hamilton, of Belfast. 

The Sunday School Singer, on the 
Sol-fa Method. By John Curwen. 

Joseph, a Bible Story with Sacred 
Song, for Sunday Schools. By 
T. K. Longbottom. 

David, a Bible Story with Sacred 
Son^ for Sunday Schools. By 
T. K. Longbottom. London : 
Sunday School Union. 

Mb. Citrwen's "course of instruc- 
tion and graded tunes" will be wel- 
come to all the cultivators of the 
Sol-fa system. The tunes are set 

laiitti at IffffHs. 

to choice Sabbath school hymns. 
Sabbath school music has been won^ 
derfully improved, and continues to 
improve, through the facilities pro- 
vided by that excellent person. The 
other two publications consist of 
selections oi music in the Sol-fa 
notation, adapted to passages of 
Scripture. These compositions have 
a somewhat formidable aspect, but 
we do not suppose that they are 
beyond the competency of the Sol-fa 
singers amongst the young people in 
our Sabbath and factory -boy scnools. 


Saul led to Samuel. — 1 Samuel ix. 

L Satd*8 Family. — He belonged to Benjamin; this tribe had been terribly 
reduced by civil war, (Judges xx ;) hence Saul's reference to it in verse 21. Saul 
was a regal looking man, (v. 2,) and, in externals, had all the requisites of a king, 
especially such a king as they wished, one who might go oat and in before them, 
and whose mere physical appearance would command respect. They looked only 


on the outward appearance, and Grod granted them what they wished. We know 
what a curse he proved to the nation. 

II. SavZ meets Samuel. — Notice, first, v. 15-16, and you will see that God had 
prepared Samuel for the coming of the future king, though at this time Samuel did 
not know him. Then go back over verses 3 to 14, and observe how God brought 
about the meeting. The incident was a very commonplace one. Some asses had 
strayed, and Saul goes in search of them. He has no thought of meeting Samuel. 
He is even on the point of returning, when, on the suggestion of his servant, he 
decides to go and consult the seer, (v. 5-10.) But this visit was the turning point 
in Saul's history. Shew that God works in this way always. He uses the common 
incidents of every day life to accomplish His purposes. A man steps carelessly 
into a church ; God meets him there. Lydia goes to a prayer meeting ; Paul meets 
her there. Luther has to go into a monastery, that he may find the Bible there. 
And so always God's providence rules over all. And if Saul was thus led to 
Samuel, Samuel was no less clearly led to Saul. Head verses 11 to 14, and you 
will see that Samuel was there on official business, doing his ordinary work— 
ofiering a sacrifice, and bestowing his blessing upon it. And so, in this simple way, 
these two, who were to be so associated together in God's Church, were brought 
together. Never despise any providence of God — what seems trivial may be of 
vast consequence in its issues. 

"God moves in a mysterious way 
His wonders to perform." 

III. SatiTs Humility.— SamvLelwsiB informed by God, on Saul's approach, that this 
man was to be king ; and immediately resolves to shew him all due honour. He 
invites him to his house to a feast, and gives him the post of honour, and, according 
to Eastern custom, gives him the dish of honour ; intimating, at the same time, 
that the desire of Israel was upon him. There had been rumours among the 
people that there was to be a king, and, no doubt, many discussions as to 
the man. It is pretty evident, from Samuel's remark in verse 20, that 
many had been looking to Saul as the man; for Saul at once understood 
Samuel's remark, and receives it in a truly becoming spirit. He is not 
lifted up at the prospect thus suddenly opened up to him. He is humbled, 
and expresses his humility in becoming language. This was the right frame 
of mind to be in, and it would have been well for Saul if he had continued 
in this same spirit. God gives grace to the humble. Before honour is humility. 
The highest in heaven was the lowest in humility, (Phil. ii. 5- 11.) Because Jesus so 
humbled himself, therefore God highly exalted Him. Pride is in God's sight a 
great sin. He knows the proud afar off. No great work of God has ever been done 
by the proud. Learn humility — copy the example of Jesus, who was content to be 
greatly abased that He might finish His work. 

The great lessons of the chapter are, — 

I. Great events often spring from small causes. 
II. God can easily accomplish His purposes by very ordinary means. 
III. Humility is well pleasing to God. 

Memory Exercise — Shorter Catechism 101.— Psalm Ixxxv. 5-8. 
Subject to he Proved — Our ways are in God's hand. 

Text for Non-Reading Classes, 

" The Lord had told Samuel in his ear a day before Saul came, 

saying, To-morrow about this time I will send thee a man out of 

the land of Benjamin, and thou shalt anoint him to be captain 

over my people Israel, that he may save my people out of the hand 

of the Fbilistines" — 1 Samuel ix. 15, 16. 



Saul Anointed King.— 1 Samuel x. 

The Anointing.— ^vyA remained with Samuel all night. They rose early ; the 
servant was sent forward ; then Samuel poured a vial of oil on his head, and thus 
solemnly anointed him. Notice why this was done so quietly, and at such an 
tiour. Saul was the chosen of God, but it was of the utmost consequence that he 
should not appear as the nominee of Samuel. SamueVs sons, whom he had made 
iadges, had not turned out well, and the people might have said that the new 
king was merely the creature of SamueL So this anointing was private, and was 
intended mainly for Saul's own encouragement. Learn this great lesson, that we 
oiast use prudence and caution in executing what we know to be a work of God, 
[Slany, from want of this caution and prudence, cause their good to be evil spoken 
9f. Even our Saviour warns us not to cast our pearls before swine. It is right to 
reprove sin, but we may reprove it at the wrong time. 

The Conjirmation. — God never sends a man a warfare on his own charges. If 
He calls on a man to do any work for Him, He will give the needed grace. Press 
tliis home on the children's hearts, as an axiom in God's method of administering 
the affairs of His kingdom. They may expect grace in proportion to the magni- 
tude of the work He gives them to do. See how it was here. Saul, a simple 
farmer lad, was called to be king over God's heritage, but God will give him the 
needed help. And so he has three signs given him, for the very purpose of 
encouraging his heart. Examine them carefully, and see how each was exactly 
fdlfiUed ; and then notice particularly the third sign, for this was the most 
important of all. The Spirit of the Lord was to come upon him, and he was to 

Srophesy, and to be turned into another man. This also was fulfilled, for the 
pirit of God came upon him, and he prophesied. To understand this passage, 
read Acts ii. 1-4, and the meaning is clear. Prophesying was nearly the same as 
roeaking with tongues, and was the outward effect of the incoming of the Spirit. 
This prophesying on Saul's part was so alien to what people knew of him, that 
they could not refrain from expressing their astonishment, and indeed " Is Saul 
also among the prophets ? " became a proverb in Israel. Verily, he was turned into 
another man. His world, like that of Saul of Tarsus, was turned upside down. 
How? By th^ incoming of God's Spirit. Learn the plain lesson taught here. 
God*s Spirit can alone change a man. We may put away this sin and that sin, 
hut we cannot turn ourselves into other men. This is the work of God's Spirit. 
He can make us n^te^ creatures — can renew us ; and mthout this renevHxZ we can 
never be one of the kings of God. 

SavTs Home-coming. — Notice here again his humility and his modesty. He did 
not hurry home to announce that he was anointed king. One could almost have 
eicused him if he had. But he said nothing about it. Even when asked by his 
imcle what the seer had said to him, he makes no mention of the kingdom. How 
beautiful is modesty — the absence of hrag — in a young man! "Teach young 
men," says the apostle, " to be sober-minded," (Titus ii. 6.) 

Saul Publicly Chosen. — Eemember what was said at the beginning 6i this 
lesson, and you wHl see the occasion of this choosing. The people asked a king. 
Qod promised them a king ; and so the king must be seen to be one of Goers 
choosing, not Samuel's. Even as it was, there were men (v. 27) who scorned the 
appointment. How much more would this have been the case had it seemed as 
if Samuel had made the choice ! In connection with this portion, notice these two 
flings : — (a) Saul is as yet truly humble. He cannot be found when chosen. 
^e has really no desire for the honour. This was no mock humility on his part 
tt was genuine, and so a beautiful trait in his character. It did not continue, bat 
lii the meantime it was unaffected, and had its reward. The bulk of the people 
Accepted him. (6) The objection taken by some, " How can this man save us?" 
^ now, how can Jesus save us. He was despised and rejected by men, bec&uBA 


He was poor and humble. But He was God's chosen one^ (Isaiah xlii. 1;) and 
there is none other name whereby we must be saved, (Acts iv. 12.) 

M&iruyry i&a:6rase— Shorter Catechism 102. — Psalm Ixxxv. 9-13. 
Subject to he Proved — God's Spirit is the best Qualification. 

Text for Non-Reading Classes. 
" Samuel took a vial of oil, and poured it upon his head, and 
kissed him, and said, Is it not because the Lord hath anointed 
thee to be captain over His inheritance ? " — 1 Samuel x. 1. 

Jesus will Come Suddenly.— Luke xvii. 20-37. 

I. The Question and Answer, (20-21.)— Note the question, and who put it. The 
Pharisees thought the kingdom would be an outward kingdom, a kingdom of exter- 
nal splendour and glory: this was the common Jewish idea. Even the disciples shared 
in this notion, (Matt. xx. 20 21, Acts i. 6.) They also held the opinion that Christ 
would come suddenly from some unknown q^uarter, (John vii. 27.) Hence the 
question. Now the answer, which is two-told: {a.) The kingdom cometh not 
with observation, i. e., with outward show. His kingdom is not of this world, 
^John xviii. 36.) It is like the wind — we hear the sound, but cannot tell whence 
it cometh, (John iii. 8. ) It is like the mustard plant — it grows imperceptibly ; it 
is like the leaven — it spreads by its own intrinsic power. This is true 
of the kingdom in general and in particular. In the world the kingdom 
grows imperceptibly, gradually, with no outward pomp. In the individual, 
Uie kingdom grows by the self-same law. It is like the light of morning, scarcely 
perceptible at first, but shining more and more unto the perfect day. The lesson 
— if the kingdom has come to you, you will have the evidence of growth — a dying 
unto sin, and a living unto righteousness. 

(6.) The kingdom was amo?ig them or within them, for the word will bear either 
meaning. Among them. He himself being the kingdom in its germ — the seed 
from which the fruit was all to grow— the living word, which would g^ve life; 
toithin them, therefore a spiritual kingdom, not a thing of outward rites and 
forms, but spirit and life, (John iv. 24.) This is what God requires. He looks not 
on the outward act, so much as on the spirit. Remember the Pharisee and the 
Publican. The former was very careful of all external observances, but he stopped 
there, and so was not justified. The latter had been a great sinner, and he knew it, 
and from the depths of a broken heart he cried — "God be merciful to me, a sin- 
ner ; " and so he was accepted. Lesson — unless the kingdom of God be within ns, 
it will do us little good to have the kingdom among us— to have Sabbath schools, 
open churches, and Divine worship. These are good and precious, but these will 
not save us. 

II. The SuddenTiess of His Condngy 22-37. — Having answered the question. He 
bases on it practical instruction for His disciples. He passes away from the idea 
of the kingdom being spiritual, and seems to refer more particularly to His coming 
in judgment to the Jews. For the coming referred to would be after His death, 
(v. 26,) and there can hardly be a doubt that v. 37, where He speaks of the eagles 
gathering to the carcase, has reference to the Romans, whose standard was the 
eagle. The characteristic feature of this coming would be its suddenness, — 

(a.) It would be like the lightning, (v. 24.) 
(6.) It would be as unexpected as was the flood, (v. 26-27.) 
\c.) It would be swift doom, like that of Sodom, (v. 28-30.) 
id.) There would be no time for escape, (v. 34-36.) 
(e,) Any attempt to save property, any looking back, would be fiatal, (v. 31-32.) 


While the yerses are primarily applicable to the destruction of Jemsalemj there 
is no doubt but they refer also, — 

1. To Christ's coming to each man at death— it will be sudden to all who, like 
the Jews, are not prepared. Lesson— w>a^c^, and again I say imto you watch. 
Trim your lamps, and be ready, "When am I to repent?" was asked once of a 
Christian sage. — " The day before death," was the answer. " But I know not the day 
of my death," said the questioner.— "Therefore repent now," was repUed. So 
should it be with us. To-day is ours ; to-morrow is not. Be ye always ready. 
This is the only safe condition. 

2. To Christ's coming to the final judgment — it also will be sudden. All 
Scripture testifies to this, (1 Thes. iv. 16.) Here again we have the same lesson. 
**Be ye also ready, for in such an hour as ye think not the Son of Man cometh." 
Notice V. 31. When that day comes, he who saves his life — i. e., prefers this world 
to the next, shuns persecution by denying Christ —shall lose his Ufe, whilst he 
that counted not his life dear unto himself, shall preserve it. 

Memory Exercise — Shorter Catechism 103. — ^Par. Mi. 11-12. 
Subject to he Proved — We should be Watching. 

Text for Non^Reading Classes, 
" As the lightning, that lighteneth out of the one part under 
heaven, shineth unto the other part under heaven; so shall also 
the Son of man be in His day." — Luke xvii. 24. 


Jesus hears the Cry of Distress.— Luke xviii. 1-14. 

I. The Importunate Widow, (1-8.) — Go over the story, noticing particularly 
the character of the judge : he feared not God, nor regarded man. Observe the 
connection here. We find it so still. He who fears not God will have no regard 
for man. The fear of the Lord is the beginning of wisdom. He who has not this, 
has never learned the A B C of wisdom. The suppliant, a widow— a poor widow. 
Notice both words — a widow, with no strong bread-winner to stand up for her ; 
a poor widow, with no influence which she could bring to bear on the judge. What 
a picture of weakness ! yet she was strong ; and we shall see how. But first notice 
her request. She wanted justice done ; her enemy had wronged her, and she 
wished to be avenged. The judge refuses for a wliile, but afterward yields, and 
^ point is here. What makes him yield ? Not that he feared God ; not that he 
regarded man; not that he valued justice, but simply the importunity of the 
widow. She would not leave him alone ; she would give him no rest ; she would, 
as we say, keep at him, until he avenged her of her adversary. Now, here was her 
strength : though a poor widow, she had power, and prevailed. Note the design 
of the parable. This is given in v. 1, so that we have no difficulty. Men ought 
always to pray; as the Apostle says,. "Pray without ceasing," (1 Thes. v. 17.) 
In the application, which is given in v. 6-S, we must notice, that the likelihood . 
that God will hear the cry of distress, is immeasurably increased when we remem- 
ber how different He is from the judge in the parable. We must separate from 
our conceptions of Him everything unworthy — everything unjust. And then, if 
the widow's importunate cry, her constant coming, prevailed with one so wicked, 
what may not we expect if we continue instant in prayer to one who is alt()Kether 
good, who has pity for the poor and needy — pities them as a father his children? 
Tliis conception enhances the beauty of the lesson tauglit. The widow is the 
Church, ana each member of it. The adversary is the devil, the world, and the 
flesh. These are strong, and strive to keep us in bondage. We have no migjht 


against these powerful enemies. Yes, we have a weapon which will crash all their 
power ; we have a throne of grace, to which, if we betake ourselyes constantly, 
we shall find that we shall have strength to overcome, for 
"Satan trembles when he sees 
The weakest saint upon his knees." 

II. ITie Pharisee and Publican, (9-14.) — Here again we have the purport of 
the parable explained to us, (v. 9.) It is directed against that most subtle of all 
sins — self-righteousness, some of which lurks more or less in every man. 

The two men — a Pharisee, a publican — the one a respectable, Gk>d-fearing sort 
of man, highly thought of by the world, looked upon as the very pattern and type 
of moral gentility. A publican, a despised outcast, classed with sinners, whim 
.the Pharisee would have disdained to recognise as a brother, or almost as a man. 

III. The Two Prayers. — That of the Pharisee begins well. He gives thanks to Goi 
So far so good — it is a good thing to give thanks always. But observe for what he 
gives thanks — that he was not like other men ; and he runs over a list of sins, from 
all which he is free, and finishes up by giving thanks that he was not like the 
publican. Pride is the essential element in this prayer — self-righteous pride. He 
then goes on to tell God what he does : he fasts twice in the week — only one in a 
year was obligatory, (Lev. xvi.,) and he thus bad 103 fasts every year to his credit 
He gave tithes of all he possessed ; the law did not require this, and the balance 
was again in his favour. Now turn to the publican ; he was modest, to begin with 
— ^he stood afar off. He was deeply reverential — he would not lift up as much as his 
eyes to heaven. He was deeply penitent— he smote on his breast. Then the 
prayer: it was brief but comprehensive— " God be merciful to me, a sinner"— or tt« 
sinner, as the Greek means. He was a sinner; there is confession here — he wss 
the sinner ; be compares himself with no man, he is before God, and in His sight he 
is the sinner. " God be merciful"— there is petition, asking, here, and thanksgiTing 
too. And so, in these brief words, we have all the elements of prayer, and in the 
surroundings we have the right frame of mind. And so we have the result— the 
one is accepted, the other is rejected, for (v. 14) humility is the root virtue, on 
which all others grow. In all spheres humility is before honour. Let us humble 
ourselves under the mighty hand of God, and He will exalt us in due season. 

Memory Exercise— Shorter Catechism 104.— Paraphrase xxii. 1-4. 
Subject to be Proved — ^God is the Widow's Friend. 

Text for Non-Beading Classes. 
" He spake a parable unto them to this end, that men ougbt 
always to pray, and not to faint." — ^Luke xviii. 1. 


Lesson XLVI. — Points for illustration: — Searching for asses and 

finding a king — the leadings of Providence (96) — the sacrifice 

blessed — goodly in person, but not godly in spirit (97). 

96. " Steps of a Qood Man Ordered.'* — The entrance of Frederick 

William Eobertson into the ministry came about by the barking of a 

dog. Lady Trench resided next door to Captain Robertson; she had a 

daughter seriously ill ; the young lady was prevented from sleeping by 

the barking of Captain Eobertson's dog. The families were strangers 

to each other; but Lady Trench wrote, to beg that the dog might be 

removed. The dog was not only removed, but in so kind and acquiescent 


a manner, that Lady Trench called to express her thanks. She was 
so much struck with the hearing of the eldest son, that an intimacy 
sprang up hetween the families, which resulted in the introduction of 
young Kobertson to some of Lady Trench's clerical friends. One of 
them, Mr. Daly, now Bishop of Cashel, was no sooner introduced than 
he struck at the question, whether it were definitely fixed that he should 
go into the army ? — the impression of his unafiected piety convincing 
Mr. Daly that he ought to be in the Church. " If," says Frederick 
Kobertson, in one of his papers,'*! had not met a certain person, I 
should not have changed my profession ; if I had not known a certain 
lady, I should not probably have met this person ; if that lady had not 
had a delicate daughter, who was disturbed by the barking of my dog, I 
should not have known her ; if my dog had not barked that night, I 
should now have been in the dragoons, or fertilizing the soil of India." 
Who can say that these things were not ordered, and that, apparently, 
the merest trifles do not produce failure and a marred existence? — 
Faxton Hood. 

97. TrvLe and False Beauty. — Hearing a young lady praised for her 
beauty, Gotthold asked, ^ What kind of beauty do you mean ? — merely 
that of the body, or that also of the mind ? I see well that you have 
been looking no farther than the sign which Nature displays outside the 
house ; but have never asked for the host who dwells within. Beauty 
is an excellent gift of God, nor has the pen of the Holy Spirit forgotten 
to speak its praise; but it is virtuous and godly beauty alone which 
Scripture honours, expressly declaring, on the other hand, that a fair 
woman which is without discretion, is as a jewel of gold in a swine's 
snout, (Prov. xi. 22.) Many a pretty girl is like the flower called the 
imperial crown, which is admired, no doubt, for its showy appearance, 
but despised for its impleasant odour. Were her mind as free from 
pride, selfishness, luxury, and levity, as her countenance from spots and 
wrinkles, and could she govern her inward inclinations as she does her 
external carriage, she would have none to match her. But who loves 
the caterpillar and such insects, however showv their appearance, and 
bright and variegated the colours that adorn them, seeing they injure 
and defile the trees and plants on which they settle ? What the better 
is an apple for its rosy skin, if the maggot have penetrated and devoured 
its heart? What care I for the beautiful brown of the nut, if it be 
worm-eaten, and fill the mouth with corruption? Even so, external 
beauty of person deserves no praise, unless matched with the inward 
beauty of virtue and holiness. It is, therefore, far better to acquire 
beauty f than to be born with it. The best kind is that which does not 
wither at the touch of fever, like a flower, but lasts and endures on a 
bed of sickness, in old age, and even unto death." 

Lesson XLVII. — Points for illustration:— The private anointing — the 
prophet's proofs — the Lord's public election (98) — the national 
anthem (99) — the friends and the enemies of the young king. 
98. Saudi Change. — It may be well to consider the character of Saul, 


in connection with that remarkahle Divine inspiration communicated 
to him after he was anointed. Up to that period he was a modest, 
retiring youth, attentive to his ordinary husiness, taking little, if any, 
interest in puhlio affairs, and shrinking from, rather than courting, 
that notoriety to which his distinguished appearance might have just^ 
entitled him. He seems, too, to have been as indifiPerent about religious 
as about political matters. The words of Samuel, which would have 
aroused the ambition of most men, only produced in Saul a vague 
feeling of wonder. His sluggish spirit was, in a great measure, dead to 
feelings of religious enthusiasm and exalted patriotism. But Samuel, 
in anointing him, predicted a most remarkable change — a change, how- 
ever, to be effected, not by the rousing of any dormant energy, but b^ 
the infusion of a supernatural power. This work of the Spirit must be 
carefully distinguished irom His ordinary work in regeneration. Saul 
was to be made another, not a new man. The change effected was on 
the feelings and aspirations, not on the nature or heart; it was fitful 
and temporary, not permanent. The gift of the Spirit, in fact, was 
intended to inspire him, (as it had inspired Samson before him,) when- 
ever necessity should require, with ambition to aim at, and courage to 
perform, the work of a king, (chap. xi. 6 ;) and, therefore, when he 
transgressed so heinously against God, that David was anointed in his 
stead to rule over Israel, we are told that the Spirit of the Lord 
'* departed from Saul," and ** came upon David," (xvi. 13, 14.)— i)f. 

99. Crowning the King. — When Mr. Dawson was preaching in Soufli 
Lambeth, on the ofi&ces of Christ, he presented him as teacher and 
priest, and then as the King of saints. He marshalled patriarchs and 
Kings, prophets and apostles, martyrs and confessors, of every age and 
clime, to place the insignia of royalty upon the head of the King of tiie 
universe. The audience was wrought up to the highest pitch of 
excitement ; and, as if waiting to hear the anthem peal out from the vast 
assemblage, the preacher commenced singing, '* All hail the power of 
Jesus' name." The audience started to their feet, and sung the hymn 
as perhaps it was never sung before. 

Lesson XLVIII. — Points for illustration: — The nature and seat of 
the kingdom — ^the Lord comes when least expected — the warnings 
of Old Testament times (100, 101) — ^the discrimination, one takn 
and the other left; which? 

100. Lot's Wife. — I. Kemember, she was warned. II. Bemember, 
she started. HI. Kemember, she. stayed behind. IV. Bemember, shi 
looked back. Y. Kemember, she became a pillar of salt — 1. She became 
a monument of Divine wrath ; 2. A beacon for succeeding ge^eratioofc 
— Stems and Twigs, 

101. The Warning Unheeded. — A traveller, who was pursuing hil 
journey on the Scotch coast, was thoughtlessly induced to take the roal 
bj the sands, as the most agreeable. This road, which was safe only it 

low tides, l&y on the beaoli between, the sea and the lofty clifGs wfaioh 


bound the coast. Pleased with the view of the in-rolling waves on the 
one hand, and the abrupt and precipitous rocks on the other, he loitered 
on the way, unmindful of the sea, which was gradually encroaching 
upon the intervening sands. A man, observing from the lofty cliffs 
the danger he was incurring, benevolently descended, and arresting 
his attention by a loud halloo, warned him not to proceed. " If you 
pass this spot you lose your last chance of escape. The tides are rising- 
they have already covered the road you have passed, and they are near 
the foot of the cliffs before you; and by this ascent alone you can 
escape." The traveller disregarded the warning. He felt sure he could 
make the turn in the coast in good time, and leaving his volunteer 
guide, he went more rapidly on his way. Soon, however, he discovered 
tiie real danger of his position. His onward journey was arrested by the 
sea. He turned in haste; but, to his amazement, he found that the 
rising waters had cut off his retreat. He looked up to the cliffs; but they 
were inaccessible. The waters were already at his feet. He sought 
higher ground, but was soon driven off. His last refuge was a pro- 
jecting rock; but the relentless waters rose higher and higher; they 
reached him ; they arose to his neck : he uttered a despairing shriek for 
help, and no help was near, as he had neglected his last opportunity for 
escape. The sea closed over ; and it was the upon him of the- 
night of death. 

Lbsson XLIX. — Points for illustration: — Unceasing prayer — unselfish 
prayer — unostentatious prayer — God's delays are not denials — the 
friend of the helpless and the widow (102) — He blesses the humble 
102. The Widow's Friend.Some years ago a poor widow-woman 
was sitting by the window of her little cottage, one warm summer 
erening. Her little son, her only child, was standing near her, leaning 
against the window-frame. This poor widow loved the cottage in which 
she lived very much. It had been purchased by her husband, who had 
only been dead a few months. He himself had planted the choice 
fruit trees, which were then so flourishing, and promised to bear an 
aojndant crop of fruit. But she felt very sad that evening; for she 
expected that that was the last evening she and her little son would 
ever spend in that cottage. Though their home had been bought, and 
nearly all paid for, it was about to be taken from them. Her husband 
hacl borrowed a hundred pounds from a rich neighbour, with which to 
purchase the cottage. The agreement made between them was, that he 
▼as to pay ten pounds a-year of this money till it was all returned. 
He had done this every year, and taken a receipt for the money, till the 
time of bis death. Then there only remained ten pounds to be paid off. 
Shortly ^ter the owner of the cottage died, the rich neighbour, from 
whom he had borrowed the money, died also. The son of this man 
found among his father's papers a note, stating that this poor man had 
borrowed a hundred pounds from him; but it said nothing about 
any of it having been paid back. So he called upon the poor widow, to 
|iaj the money. She told him it was all paid but ten pounds. Ha 


asked her to shew him the receipts, to prove that the money had beea 
paid. But she had lost her hushand*s receipt book. She searched Jong, 
but it could not be found. Then the man said he did not believe that 
the money had been paid at all; and that he would sell the cottage, and 
she must find another home. The next day the cottage was to be sold, 
and of course the poor widow and her little boy felt sad enough to think 
they must leave their own dear home, and without having any other to 
go to. This woman was a Christian; but this trouble had come so 
suddenly upon her, that she hardly thought of looking to Jesus for help. 
Freddy, her little boy, said to her, " Mother, don't you think that if we 
pray to Jesus in our trouble, He will help us? " — " Yes, my child," she 
said. So they kneeled down together, and Freddy offered a sweet little 
prayer. He asked Jesus to help them in their trouble, and keep them 
from being turned out of their nice home, or else to please to get them 
smother. When Freddy had risen from his knees, the first thing be 
saw was a large firefly, which had just come in at the window. He 
tried to catch it, but it dodged him, darting aside, first here and then 
there. Freddy chased it round and round the room, without being 
able to get it. At last, it flew down to the floor, and crept under i 
chest of drawers that stood against the wall. Freddy got down on hit 
knees, and tried to get hold of it ; but he couldn't reach far enoufib* 
He asked his mother to please pull the drawers away from the wall i 
little distance. She did so ; and, in doing it, she heard something M 
on the floor. She stooped to pick it up ; and what do you think it wis? 
It was the husband's lost receipt book. Then she had the proof tbit 
the mooey was paid. She went at once to the man who had ordend 
her out, and shewed him the receipts. He was so much surprised it 
the way God had taken care of the widow, that he gave her a receipt la 
full for the remaining ten pounds, and then the cottage was all her owa. 
How soon Jesus heard and answered Freddy's prayer ! He answered it 
by means of that little firefly— just as good as if He had sent an aogil 
from heaven to tell them where the lost book could be found.— & 
Dr. Newton. 

103 That's me; that's my prayer. — A poor Hottentot in South«a 
Africa lived with a good Dutchman, who kept up family prayer di^* 
One day he read, " Two men went up into the temple to pray." T» 
poor savage, whose heart was already awakened, looked earnestly at tbe 
reader, and whispered, " Now I '11 learn how to pray." The Dutchmia 
read on, " God, 1 thank thee, I am not as other men." — *' No, I am M*» 
but I am worse," whispered the Hottentot. Again the Dutchman rtA 
" I fast twice in the week; I give tithes of all that I possess." — " I dost 
do that. I don't pray in that manner. What shall I do?" saidth* 
distressed savage. The good man read on, until he came to tfcl 
publican, who "would not lift so much as his eyes to heaven.''- 
"Thar 'a me!" cried his hearer. ** Stood afar off"," read the othaft- 
" That 's where I am," said the Hottentot. *' But smote upon his hndi ^ 
saying, God be merciful to me, a sinner." — ''That's me; that's if , 
prayer ! '' cried the poor creature, and, smiting on his dark breast bl 
prayed, " God be merciful to me, a sinner," until, like the poor pabliotfi 
he went down to his house a saved and happy man. 



XII.] DECEMBER 1, 1873. [vol. xxv. 

have an article in type embodying the project for the erection of a 
ic building for the accommodation of the Glasgow Young Men's 
jtian Association, the Young Men's Society for Religious Improve- 
, the Sabbath School Union, and the Foundry Boys Society. The 
I occupied by the report of the great Sabbath school meeting renders 
sessary to postpone the article till our next. 

our available space, curtailed as it is on this occasion by the room 
ssarily occupied by the title-page and index of our twenty-fifth 
ne, has been devoted to a report of the speeches delivered at the 
Sabbath School Meeting, held in the City Hall on the 29th of 
ber. The proceedings were highly interesting, and were fitted, 
r the Divine blessing, to impart a fresh impulse to all engaged 
ibbath School work, in entering upon their winter c6,mpaign. 

he evening of Wednesday, October 29, 1873, a public meeting of 
ath school teachers, and others interested in Sabbath school work, 
leld in the City Hall, Glasgow, under the auspices of the Glasgow 
ath School Union. -The Hon. James Watson, Lord Provost, pre- 
; and on the platform were the Rev. Drs. Jamieson, ex-moderator 
) Established Church; Duff", moderator of the Free Church; Brown, 
rator of the U.P. Synod; Goold, moderator of R. P. Synod; Black, 
1 MaoEwan, and R. S. Scott; Rev. Messrs. Symington, Macdonald, 
r, Gourtn^, R. Cameron, George G. Cameron, Rodger, Niven, J. 
>rmid, R. i. Monteath, Pirret, Macrae, sen., Patrick, Menzies, and 
Bw; Gounoillors Miller, Thomson, MacBean, and Pinkerton; Dr. W. 



Scott; Messrs. Thos. Morrison, Wm. Keddie, David M'Oowan, 
Middleton, James A. Campbell, William Mitchell, J. Bums K 
George Martin, James Templeton, Wm. Brown, Robert M'Oowan, 
Robertson of Blairbeth, R. G. Ross, Bryce Martin, Archibald Groml 
W. Quarrier. Apologies were received from the Rev. Drs. J. 
Aikman and John B. Johnstone ; Rev. Messrs. W. R. Taylor, 1 
ville, and D. Russell ; Rev. Professor Douglas, D.D. ; Dr. W. G. B 
Messrs. John Bums, James Salmon, Wm. Wilson, J. G. White, ^ 
Honeyman, H. K. Wood, Robert Gourlay, William MacLean, an 
Martin. The hall was filled. After praise, and prayer by th 
J. A. Macdonald, 

The Lord Provost addressed the meeting. He said — I hav 
pleasure in presiding on the present occasion. I feel that thic 
sectional meeting, but that I stand upon a platform surrounded 1 
of all evangelical denominations, and speak to societies embracin] 
district of the city. When I recollect that you are all combined 
great and important object of imparting religious instraction 
young, and have met for the purpose of promoting this object, I 
IS scarcely possible any meeting could be convened for a nobler p 
May I hope that the time will soon come when meetings of a 
nature will be held for communicating religious instruction to the 
well as to the young, so as to overtake the spiritual destitution of eve 
of our great city. Among the many benefactors of mankind, then 
who stands out prominently in connection with our meeting to-n 
being the founder of Sunday schools — I mean the honoured n 
Robert Raikes. It was in the year 1781 that Mr. Raikes, struck ¥ 
wretched appearance of a number of children playing in the sub 
Gloucester, conceived the idea of founding a Sunday school. I 
periment was so successful that his example was followed by othe 
in a few years the system extended over the whole of Englaz 
rapidly did it spread, that in 1786 it was estimated there were i 
children attending Sunday schools. At first they were taught 1 
teachers; but by the banning of this century voluntary instruoto 
the place of hired. Our first Scotch Sabbath school was founded ii 
burgh in 1787; and so universal have they since then become, tiifl 
is scarcely a parish or church in connection with which one d< 
exist From tne Sunday school there sprang the Ragged and Ind 
schools, and from these our Reformatories; all of which have pr< 
eminently successful in reducing the numbers of our juvenile a 
classes. It was in the metropolis, in 1838, that the first Ragged 
was opened on a Sabbath evening, and in a room almost und 
shade of Westminster Abbey. " This house," says Mr. Thomson 
originally a thieves' public-house of the worst and most infamous i 
tion. It remains as it was in every respect, save its filtjh and i 
These have been swept away, and in their room we find cleaz 
order, industry. Christian teaching, industrial training, and 
nutritious food. The contrast is penect. The old den of every al 
ation converted into a Christian seminary; the rooms formerly oo 
hy the idle and profligate now filled by quiet industrious boys an( 
Ivtare historians of London mvj ^ot CLave to point to this humU 


as deserving to be had in enduring remembrance, as that where the first 
successful attempt was made to stop the increase of the neglected and 
dangerous classes of the metropolis." It is impossible, in looking to 
the increase of these most valuable institutions, with their splendid 
results, not to award our tribute of admiration to the Earl of Shaftesbury 
for his great and noble efforts in England. Nor can we less regard the 
great exertions of the late Dr. T. Gruthrie, whose stirring appeals are 
still fresh in our memory. We have now Industrial schools and Refor- 
matories established by law, beneficial alike to the inmates and the 
public. Who can calculate the immense amount of good which has 
thus sprung from Sunday school teaching? What amount of crime has 
it not prevented ! What numbers of human beings has it not rescued 
from ruin here and hereafter ! What thousands have been turned from 
being the outcasts of society to being its benefactors! and what good may 
we not look forward to as yet to be effected by these institutions ! On 
the 9th of May, 1853, Lord Shaftesbury expressed his belief that, but 
for the establishment of Kagged schools, by which numbers of the lowest 
class of society had been morally and socially elevated, London would 
not bo governable by a large standing army. I can testify, from our 
ciiminal returns in this city, that, with the exception of drunkenness, 
and the assaults arising from it, cases of crime have of late years 
greatly decreased. I come now to the more immediate object of 
cor present meeting, and I feel that we are met under circumstances 
altogether different from our previous annual gatherings. An Education 
Aet has been passed which, in the preamble, recognises the use and wont 
of religious teaching in our week-day schools, but makes no enactment 
as to its fulfilment. It is left to School Boards to have this done, if they 
think fit, at certain hours, and subject to a conscience clause. I earnestly 
tmst that the people of Scotland will insist on religious instruction being 
giTen to their children in our national schools. But, looking to the fact 
tiiat the nature and extent to which this is to be carried must depend 
aiainly on the teacher, I think there is as great, if not greater need than 
efor, for the work of the Sabbath school teacher. I do not undervalue 
the importance of secular education. I agree, however, with an able 
'Writer, who says: "Beading and writing to an educated mind are as limbs 
to tiie body or sails to the ship ; but if given alone, they can effect no- 
' fhing for good conduct. They are mechanical, not moral, elements. They 
•can no more make a good man than a crucible can make a chemist, or 
m plough a ploughman.*' I rejoice in the success which has hitherto 
attended the efibrts of the Sabbath School Union, and look with confi- 
.denoe to its future usefulness. After all, its success must depend on the 
l>le88ing of God, and the ability and efforts of yoUy the teachers. Much 
must depend on your gaining the affection of your pupils, and on mak- 
ing your instructions so interesting as to prove likely to secure this. 
The ofi&ce is one unspeakably important; and when the work is done 
-from love for the souls of the children, and anxiety for their spiritual 
welfare, it will not lose its reward on the great day of account. 

Ma. BoBEBT T. MiDDLETON, President of the Glasgow Sabbath 
School Union, said — It is perhaps necessary to mention that this 
mee&kgy to some extent, is intended to take the place of t\i& ^xxslxmSl 


meeting. You are aware that our annual meeting is usually h( 
April, and it was thought hetter to have a meeting of this kind i 
beginning of winter, rather than at the end of it, that we might ba 
the stimulus and fire of a meeting such as this to begin the y 
campaign. The following statements are taken from the pub 
statistics collected at the beginning of the present year: — ^The Gli 
Sabbath School Union comprises 8 District Unions. These 
have 213 societies, almost all of which are connected with congrega 
thus recognising the natural connection between the Church an 
Sabbath school. May this be still more recognised ! Depend up 
the more the Church does for the school, the greater will be the h 
which the Church will reap. These 213 societies comprise 395 g< 
schools, and 147 separate classes. There are of teachers, 3426 mal 
3736 female; making a total of 7162 on the roll. The average a 
ance has been G239, or about 87 per cent.. The scholars on the rol 
male, 32,901 ; female, 39,217; total, 72,118, with an average atten 
of 54,386, or 75 per cent. 16 per cent, of the scholars are above 15 
of age, 38 per cent, attend church, and 16 per cent, the addi 
religious services which are provided on the Lord's day. You wi 
that this is a goodly number; and true it is. We are not here to-: 
however, to sing our praises, but to regret our shortcomings ; ai 
have too much reason. The educationcd statistics of Glasgow, as 
piled by the School Board, show that out of 87,294 young i 
between 5 and 13 years of age, the names of only 52,644 were 
found in the day schools — 34,000 children in this enlightened Gh 
apparently neglected ! Whilst it is gratifying to think that the Sa 
school has been doing better than the day-school, still, as our I 
comprises a wider area than the city proper, embracing most o 
suburbs, and after making allowance for the Sunday school educ 
given at home, and the Roman Catholic children, of course not inc 
in our statistics, we fear we do not estimate too lightly when w 
that there are 10,000 children within the bounds of our Union needi 
be brought within its iufiuence. The missionary contributions c 
children occupy an important place in the statistics, and sboi 
''power of litUes." ^2057 5s. Ifd. was collected last year b 
children of the Union. I happened to mention this fact at the Gre 
Convention, and the learned SherifiPin the chair that evening ren 
upon it as being " wonderful." Coming up in the train, one of ol: 
Sabbath school teachers said it was '* disgraceful." He said it was 
absurd, and that we should have at least double that amount 
not bear analyzing. Children cannot be too early trained to giving; 
" Faith without works is dead," I believe cannot be too soon pre 
The children comprised in our statistics are, many of them, beloD^ 
the middle classes ; and even the very poor, you will find, have htll 
to deposit in the sweety-shop on the Saturday evening, which would i 
better deposited in the missionary box. Might I urge more earnest t 
tion on the part of the teachers to this matter ? We are to be addre 
to-night by the veteran missionary, and now honoured moderator of 
Free Church, on the duty and importance of giving the subject of miss 
to the lieathen a promiaont ]g\MQ m the teaching of all Sabbath 8^ 


Let us hope for a practical blessing in an increase of prayer on their be- 

^hfidf, and a treasury enriched and increased by the gifts of our children. 

It is unnecessary to specify all that is engaging the attention of the 

pnion; — sulffice it to say, that all matters likely to be of service in further- 

uig and extending its usefulness are being attended to with becoming zeal. 

One important matter engaging its attention, I think deserving of special 

JDiention. A movement has been begun, uniting the Young Men's 

.^hristian Association, Young Men's Society for Religious Improvement, 

foundry Boys, and Sabbath School Union, in a common object — viz., 

^e providing a building in our city, where all these organizations may 

^d a home and meeting-place for the carrying-out of their work. To 

Procure such a building money is needed, and to be worthy of our city, 

^ot a small sum. The wealthy and Christian-hearted of the community 

^^ be appealed to ; and although just at the beginning of the effort, 

P^mises of support have been given of the most encouraging kind ; still, 

^thal, the societies directly interested must exert themselves, and the 

J^bbath school teachers must not be behind. On the roll there are 

*J^86 female teachers. Would it be asking too much of them to ti^e 

***« oiatter in hand for the Union ? Whatever woman dares she can do ; 

■J^d if every one would resolve upon getting a sovereign for the object, a 

2J^Wbution of nearly £4.000 would be secured ; only let there be the 

2^ and I will become caution for the ean. One word more, and my 

2?*®^®iit is at an end. Gathered around me I find representatives of 

?** ovangeUcal denominations, symbolic of the basis of this Union. It 

?•* provided for long a platform upon which all can meet and all can 

^ork. ^ Lq^ jjjq agjj^ jg j^ j^q^ possible to form upon it a still broader 

^^on, in which Christ's people shall be welded together for the overthrow 

2^ **^^'8 power in our city, and for the bringing about of the blessed 

y^ ^v^hen righteousness, as a mighty river, shall run down all our 

-^^ Bbv. Dr. Jamieson afterwards delivered an address on "The 
fear ^^1 *"^^ function of the Sabbath school in the economy of the 
j^^J^." He adverted to the past religious history of Scotland, and 
^^^^«d that in the days in which we lived many of the excellent prac- 
|j^ i?^^ 'Which our country was so long famous were widely neglected, or 
|jy n^^? almost entirely abandoned. The Sabbath was sadly desecrated 
^^ ^^Utudes amongst us. Servants no longer went with their masters 
j^j^^iatresses to church, as they did in the days of old. Compulsory 
mant^*^^^ upon public worship had been relinquished as an infringe- 
^1^^ ^pon the liberty of the subject, and people were allowed to go 
^"^^^ they liked on the Lord's day. Family worship, too, had fallen 
^2?y ixito disrepute, being regarded by many in the upper and middle 
-^^T* ^Ven of professing Cb^stians, amongst us as a relic of Puritanism, 
y^J^^onsistent with the manners and habits of modem society. All 

^^, <«^ifMu o|fU4ii VE religious observances. Looking «» *«« *cwu 
'"^T?^ of oburches that had been erected in a city like this, the vast 
5^?^Xition8 made Sabbath after Sabbath for the support of missions, 
^ ^ home and abroad, the zealous efforts that were bem^mAdA^A 


diffuse Christian knowledge amongst the adults, and to furnish the 
means of Christian education to the juvenile portion of the community, 
the multiplication of Sahhath schools, and the numher of Sahhath school 
teachers, and the circulation of Bibles and good hooks and tracts, at a 
rate so cheap as to be accessible to all ; — in view of all these considera- 
tions, no one could hesitate to admit that a great deal was being done in 
the present day for the encouragement, and support, and diffusion of pure 
and undefiled religion. Dr. Jamieson went on to refer to the introdaO' 
tion of the Sabbath school system into Scotland, pointing out that it 
was never designed to withdraw or interfere with the duty of parents to 
give religious instruction to their children, but showing the important 
services rendered by the institution in the case of those children whose 
parents, sunk in Ignorance, intemperance, and vice, were neither able 
nor willing to train them up in a knowledge of, and reverence for, Divine 
things. He alluded to the circumstance that Lord Provost Watson, 
when a young man, was one of a number of benevolent and Christiaa 
citizens who associated themselves together to commence, and, in the 
face of much discouragement, carried on for years the work of Sabbath 
school teaching. The Sabbath school system gradually rose, till it w»« 
finally established in public estimation. During the last fifty or sixt^ 
years, he said, a Sabbath school had been considered everywhere, ii 
town as well as in country places, as an indispensable part of tii 
machinery of every church and congregation. He regretted to find tlx 
there was a growing feeling in the community to regard the Sabb^ 
school teacher as superseding the parent ; but this was a responsibiX: 
which no teacher ought to accept, except on strong and very satisfaa*^ 
grounds. His opinion was very clear, that no human being could c^^ 
between the conscience of the parent and of the child. In rega^^cr 
secular instruction, that was very different from religious instruc^i 
Secular education came from without, varied with each succ^^j 
generation, and from its fulness, extent, and variety, it, of nec^^j 
implied much division of labour ; but in regard to religious instrv^.^^^ 
parental training was the way established by God, and the S^^i 
school was but a substitute for it. In the present state of ^&o 
however, the work of Sabbath school teaching was undoubtedly- s 
of the Church's duty to the lambs of the flock. In a city like thi^ , - 
ministers were overburdened with work, it was plainly impossit>l€ 
they could undertake that duty, and therefore the duty must be la^ici 
the members of the Church. He was sorry that the work of .Sa.? 
school teaching was, to a very great extent, left to a few zealoas j( 
persons of both sexes, and that the members of the Church genex-aX// 
not seem to realize as they ought their duty in regard to \m^ert:ak 
that work. These young people gave up teaching when they pl^aaa 
and it often happened that when a young man married, he mttidit 
from the work altogether, leaving it to young inexperienced hanJa ^ 
was the fault not of the individual, but of the system, showing tb^ oar 
Sabbath school system was defective. We required better organir^o^ 
to give us a supply of teachers, to have a uniform system of lesson^^.^ 
in this city, but throughout Scotland, to have a higher order of relig*"" 
instruction for those young meiiL mi^ -^^xckaxL ^ho had outgrown ^ 


abbath school, and a system of inspectorship appointed by an associ^ 
don like this, in order to go round the schools and stir up the young 
len and women, and teach them, perhaps, better systems than they were 
equainted with themselves. The present meeting showed the common 
iterest taken by different evangelical denominations in the religious 
ducation of the neglected children of this [city. Let them take an 
lample ; let them draw a leaf from the book of those that were without 
^ey knew there was a British Association having a meeting every year, 
4 which scientific men of different schools, forgetting their little dififer- 
mces, met together to compare notes and stimulate one another to a 
nore ardent pursuit of their common and favourite studies. There was 
jIbo a Social Science Association assembling every year, when men and 
women met on a common platform to speak of plans that would improve 
^ sanitary condition, or the social state of jiheir country or mankind, 
"hy ought they not to have some association upon a far larger and more 
^tensive scale ? Why not, like the British Association and the Social 
ocience Association, have some grand Sabbath School Association for 
Scotland, that would meet perhaps in Glasgow, Edinburgh, or some 
other towns, and in respect to which they should find the Lord Provost 
*>id Bailies going from time to time, and soliciting the honour of having 
*n annuj^j meeting in their town ? 

.The Key. Dr. Duff next delivered a fervid address on " The duty and 

^portance of giving the subject of missions to the heathen a prominent 

Jr^ia the teaching of all Sabbath schools." After referring to the 

^|*^8e of God in relation to man's salvation, in its successive develop- 

^«from the promise made when man fell in Paradise, on to the 

^ouncement on Bethlehem's plains of the good tidings designed for all 

P^®» Dr. Duff" said that there were a sort of people called Anthropolo- 

tfc' ^^^ made a mock of mission work, and said that it had sprung out 

A^Pawn of modern fanaticism, and that its object was contemptible 

?^^Jng. He would have Sabbath school teachers tell the senior child- 

J^^ these men were all demented — the right mind was taken out of 

"^ a sort of transmigration, and they had got something which was 

L grandest of enterprises. 

^*^ ity, it was contemporaneous with creation, and in its conception 

"•"pose it stood registered in the register-book of heaven, as old as 

^- Its object was to rescue immortal souls out of every race from 

■f-'li and ruin of the Fall; and all human achievements and human 

f^es whatever were but poor and insignificant in comparison with 

^e would say to those men of science and philosophy to go and 

^ they would, of their triumphs and achievements; but he would 

ist that in missionary enterprise they had something incomparably 

and grander than all their enterprises put together. Dr. Duff went 

ge upon Sabbath school teachers the necessity of impressing upon 

dren under their charge the duty of supporting missions; they 

put before them not only the glory of the enterprise, as ex- 

' in God's word, but the honour that was put upon them in being 

d to take a share in it. They might ask, '" How can we share in 


that enterprise which you say is greater than that of which philosophen 
are the projectors?" The Saviour did not despise the mite of the 
poor widow; He reckoned it more iu proportion than the offerings of the 
wealthy. And let teachers tell the children, that if Bihles were procured, 
a Christian ambassador sent out partly by their contributions, or his 
message accompanied by the sweet incense of their prayers — if in this waj 
one single soul of say a heathen was brought to the Gross of Christ, the 
fact might be unnoticed by men, and unknown even to themselves, but 
they might rest assured that the fact should be registered and immortal- 
ized in the annals of eternity. The kings and great men of the earth 
reared sculptured statues and stately monuments, in the vain hope of 
transmitting their names to succeeding generations ; yet they crumbled 
into dust, and would be burned up in the general wreck of dissolving 
nature; but he who had been the means of briuging one soul to the 
Cross of Christ, had reared a more enduring monument, that should oat- 
live time, and survive the ruins of the world, and perpetuate the remem- 
brance of him who reared it throughout the boundless duration of eternal 
ages. Teachers should also remind the children of the Divine command— 
" Go ye into all the world and preach the Gospel to every creature** — from 
which they could not liberate themselves, and that he who neglected that 
Divine command was guilty of direct disobedience. He believed it was 
by neglecting this great work, and practically repudiating this Difine 
command, that the Church for ages had suffered and gone back into all 
manner of declensions, and absurdities, and errors. Of late years there 
had been improvements, but with these he was never satisfied. He drew 
an impressive picture of the smallness, the utter inadequacy of aggresdie 
Christian efforts, compared with the vast teeming multitudes in Africa, 
China, and India, who were in a state of heathenism. It had seemed to 
him, that our miserable attempts were little better than would be the 
attempt by a few twinkling tapers to turn the blackness of night into the 
meridian brightness of unclouded day, or with a few spades to level the 
Alps or the Apennines, or with a few buckets to drain out the German 
and Atlantic Oceans. It was by getting the minds of children embned 
with truths of this description from the Bible that we should ultimatdy 
arrive at something more truly worthy in regard to God's grand cause on 
earth, the world's evangelization. 

The Rev. Dr. Joseph Bbown spoke on " The obstacles in the Sabbath 
school teacher's way." It had been remarked, that a man would not 
get on, and could not get on, unless his wife would let him ; and the 
Sabbath school teacher never could get on unless he had the sym- 
pathy and the cheerful co-operation of the members of the Church. 
The want of elementary education was another, and one of the greatest 
obstacles to the teaching of Sabbath schools. There were thousand! 
and tens of thousands in and around Glasgow who ought to be at 
school, so far as age was concerned, who were not in attendance on it 
That was a sad tale in itself, and it spoke of the neglect of parental 
education at home; and not only were these children growing up in 
such a state of ignorance that if the Sabbath school teacher could hj 
hold on them, it was difficult to bring Divine truth down to their 
apprehension and down to t^ieivc liQart; but there was the tendency of 


le parents to withhold any active aid in order to promote the efiBciency 
' the Sahhath school. Great things were looked for from the new 
ational system, and he hoped, with the directors of the Sahhath School 
nion that this ohstacle would he removed or diminished. Another 
3stacle, and to which the Union had directed attention in a circular 
sued to the secretaries of Sahhath school societies, was " the vice of 
itemperance," which, with " its hearing on Sahhath school work, and 
le necessity for special action on the part of Sabbath school workers, 
irmed topics of conversation at the first meeting of directors for the 
resent session." A committee was appointed to give the subject special 
itention, and adopted the following resolution : — " That in view of the 
icrease of intemperance, and the great hindrance thereby caused to 
fibbath school work, this committee recommend that every suitable 
leans be adopted to bring the subject before the attention of Sabbath 
ihool teachers at general and district meetings ; and that a circular be 
sued by the Union to societies, recommending the formation of Bands 
I Hope, or the adoption of such other means as may be deemed most 
Kpedient for discouraging intemperance and promoting sobriety." He 
id not know that he should have introduced that topic if the directors 
tad not put it in his way. It was most distressing, on looldng at our 
Atistics of crime, to find how many persons there were who, in their 
irly years, had been under Sabbath school instruction. What a violent 
id painful transition it was from the Sabbath school to the prison! 
id he wished them to inquire whether the midway station between 
lese was not the public-house, and whether these children in the school 
oold have been found in the prison, if they had not first of all passed 
irongh the public-house? He did not wonder that the fire-water should 
)stroy the influences which Sabbath school instruction had distilled; 
id be did not wonder that the drinking customs, of which the public- 
mse was the complement, should go to destroy the seed of the kingdom 
hich bad been laboriously sown on Sabbath day by our Sabbath school 
achers; and he was glad that the recommendation was to save the 
dldren at least, to save them from our drinking customs, which were so 
isnaring and ruining — from those customs in which chains were forged 
hich bound poor victims by thousands every year, hand and foot, and 
'agged them down to a drunkard's grave and a drunkard's doom. If it 
ere worth their while to form Bands of Hope, it would be their desire 
• do it on the most approved principle; and the only way that was 
kely to be successful, and to make their recommendation effective, was 
» be able to say, ** Ye have us for an ensample." As the apostle said, 
Thou that preachest a man should not steal, dost thou steal? thou 
lat abhorrest idols, dost thou commit sacrilege?" so the question 
lould be, '* Thou that sayest, ' Do not drink anything,' dost thou thyself 
idalge ? " And he should like Sabbath school teachers to inquire how 
\r the charitable spirit in which their labours originated should not 
tad them to exercise a little self-denial, " to the weak to become weak," 
> " become all things to all men," — little men, — '* if by any means they 
light save some." There was an obstacle nearer home which Sabbath 
>hool teachers should consider. There was such a thing as a man 
tting in his own light, as a man turning his back upon himself, and 


Eutting forth efiPorts for usefulness, and failing to efiPect the usefulness, 
'om the method in which he went to work; and he should like Sabbath 
school teachers to consider whether they contemplated sufBlciently the 
importance and dignity of the work to which they had committed them- 
selves. Dr. Brown spoke of the worth of a human soul, quoting the 
remark of one, that it was a more noble thing to work for souls and saye 
one, than it was to win the crown of an empire, and remarking that that 
was the spirit with which teachers should be animated. 

The Rev. Dr. Goold then spoke on the " Duty of Church members 
towards Sabbath school teachers." He divided his subject into four 
heads, remarking (1) that the Church owed to the Sabbath school teacher 
the full and proper recognition of his status; (2) that it owed to the 
Sabbath school teacher positive and practical encouragement to him in 
his work ; (3) that it owed to the Sabbath school teacher sympathy with 
the peculiar difficulties of the vocation he had undertaken ; and (4) that 
it owed to the Sabbath school teacher a large place in its supplications 
at the throne of grace. Dr. Goold observed that the day had gone by 
when the keeping of a Sabbath school was derided as a mere pious and 
benevolent hobby. Still, an impression was lingering in some quarters 
to the effect that it was only in the case of destitute and neglected chil- 
dren that you were bound to make any provision for their instruction on 
the Sabbath in the elements of our most holy religion. It was supposed 
that only where instances of this neglect were found had the Sabbath 
school teacher a warrant to interfere and rescue children from the conse- 
quences of parental neglect ; and the Sabbath school was regarded as a 
mere temporary expedient, that should be abolished and superseded when 
society was in a better condition. He was not sure if it was not possible 
to present the Sabbath school under a higher character, and, if time 
permitted, he could show that the Sabbath school urged far higher 
claims. He contended that the Church was under obligation to instract 
the children under its care in the elements of Christianity, to devise and 
uphold a system by which a body of servants should be set apart to this 
work, trained for it, and educated in the best methods of instructing the 
young and rising generation ; and if the Church was under this obligation, 
then it was bound to carefully see that some institution, some system of 
tuition, existed in connection with it, by which the children were care- 
fully instructed. Some had said that sermons ought always to be com- 
posed so simple and plain that the youngest in the audience should be 
able to follow them ; others met this difficulty by holding that the children 
should be gathered separately, and receive sermons constructed on the 
principle of perfect adaptation to their capacity. The best solution of 
the difficulty was the maintenance of classes in which all their youth, 
without exception, not even the destitute, but the children of the Church 
itself, should be so initiated in the meaning of the doctrines and phrases 
of Christianity, that they might be able to follow most of the sermons 
they were called to hear. Keferring to the benefits which Sabbath schooU 
were fitted to confer on destitute children, the speaker remarked that 
Glasgow was the cradle of ragged schools, where they were first proposed 
and founded ; and if they looked back among the archives of their o?m 
Town CouBoil, somewhere about 1730, they would find a report drawn 


, and subsequently published, by the authority of the Town Council, 
i a copy of which was to be found in the Advocates* Library in Edin- 
rgb, in which a suggestion was pressed upon its attention that destitute 
ildren should be gathered from the streets; should be educated; and 
order to induce them to attend, that they should receive food while 
ng educated, and, at the same time, should be trained in some lawful 
.de and avocation — ^the essential principles of the Bagged school. If 
)y went back a little farther, he was not sure but they would find that 
) Sabbath school was at work at an earlier period. John Brown of 
iesthill, according to tradition, had a Sabbath class; and in the " First 
»ok of Discipline,'' John Knox said that every master of a household 
3uld be commanded to instruct, or cause to be instructed, his children 
the principles of religion. Ay, but John Knox saw farther; and in 
) same document an injunction was given that all the children of a 
itrict should be brought together every Lord's day, and examined care- 
ly, in the audience of the people, in regard to the principles of our 
»st holy faith. In the light of these considerations, how important 
s the function of the Sabbath school teacher! It would be seen that 
nre was required on the part of the Sabbath school teachers themselves 
lonsiderable knowledge of Divine truth. They had to impart doctrine 
d principle, and they should be capable of doing it. It was a truism, 
his judgment, to tell us that theology was not religion. He admitted 
It theology was not religion; but it was emphatically as true that there 
lid be no religion without theology, and that just in proportion to our 
ar and sound views of Christian truth would be our honesty of char- 
»r, the warmth of our piety, and the general catholicity of our temper, 
was not anybody and everybody that could be a Sabbath school teacher, 
ley must be carefully selected for this important purpose; and once 
3y gave themselves to the work, the Church was bound specially to 
nour them with its confidence, and respect, and gratitude. Under the 
3ond head Dr. Goold urged that the office-bearers in each congregation 
ould put themselves in direct communication with the Sabbath school, 
d take an interest in its work ; that parents who send their children to 
hool should go over with them the lessons prescribed to them, so that all 
e truth contained in these lessons might come home to the young mind 
th the endearing accents, the pathos of the parental voice; and that 
e children under the care of the Sabbath school teacher should be 
ught to respect him, to fulfil his injunctions, and follow his example, 
nder the third head, the speaker remarked that the body of Sabbath 
hool teachers were generally drawn from those classes that were occu- 
ed day by day in various avocations, and it was a great sacrifice they 
ade when they devoted a portion of the blessed rest of the Sabbath to 
I the toil and anxiety of public tuition. On this ground they might 
:pect our sympathy; but when they had also to bring before the young 
ind the truths of the Gospel, and struggle with the native aversion of 
le carnal heart to the truth of God, and when men urged that because 
' the peculiar difficulties of Christian doctrines we should not teach them 
; all, this suggested a special reason why Sabbath school teachers should 
tceive our countenance and encouragement under the special difficulties 
ith which they had to contend. Lastly, the Church owed them a lax^ 
lace in its supplications. Why should not coiigiegfik\ioTi«'^*^^^^'^'c\-^^' 


cally, some evening in the prayer meeting devoted specially to invoking 
the Divine blessing on the Sabbath school? He was led to fear that by 
no means a suliicient and proper place, even in the devotions of the 
sanctuary, was given to the duty of asking that the Lord of the Sabbath 
would bless the efforts of those who consecrated His Sabbath to teaching 
the young and rising generation. Why should not those who professed 
to take an interest in the spiritual welfare of the children around them, 
evince that deep interest by prayer, frequent and fervent, on behalf of 
the Sabbath school teacher and his blessed work? 

Mr. James A. Campbell then said — The duty which I have been asked 
to discharge will not require a lengthened speech, especially at this late 
hour. I have been asked to propose a vote of thanks, which I am sure 
you will give most cordially, to those who have contributed to your in- 
struction this evening, I think that we shall all admit that the calling 
of this meeting was a very happy idea. I do not know that the Union 
has ever before held a meeting precisely of this kind — a meeting for a 
general review of the subject of Sabbath school instruction, for the pur- 
pose of stimulating the teachers, at this, the beginning of the working 
year in Glasgow. I am sure that if it was a happy idea to convene you 
to receive those addresses, there was also a happy idea in the selection of 
speakers. We have sometimes heard that the Sabbath school was not 
sufficiently recognised by those in authority. Now we have the Lord 
Provost in the chair to-night. I don't know that the Lord Provost of a 
great city could be in a more fitting place than in presiding over a 
meeting of Sabbath school teachers ; and I am sure that he and his 
colleagues in the magistracy will be the first to admit that the Sabbath 
school teachers are amongst the best supporters of ** the powers that brf* 
in maintaining all that is good in the city. Then we have been ad- 
dressed by gentlemen who are now, or have recently been, in the highest 
position of honoiur in their respective churches. The speakers have all 
been moderators. I think this is also a pleasant fact for teachers to remem- 
ber — that the Church has put forth its first men to speak to them on this 
occasion; and I have to propose a vote of thanks to the Lord Provost for 
presiding, and to the Rev. Vtb. Jamieson, Duff, Brown, and Goold for 
their addresses. Without any disparagement to the other speakers—for 
I am sure each address has left very much for you to think over and to 
profit by — ^without disparagement to any of the other addresses, I am soie 
that you will feel especially grateful to those who have given you an 
opportunity of listening to the burning eloquence of the great Scottish 
missionary. Dr. Duff. My duty is done. But I would just say that I 
have sometimes heard lately a fear expressed that the Sabbath schools 
were not keeping pace with the work before them ; and that has 
sometimes been said in such a way as almost to convey the idea 
that there was a lull in Sabbath school energy. Now I don't think 
that there is a lull. There is really no stop in the progress of Sabbath 
schools. I don't think that the Sabbath school wave has ceased to flow; 
but I think there is this to be remembered. Our city is extending so 
fast that it is becoming every year more and more difficult to collect 
people in one place. Our meetings are not so well attended as they used 
to be; but it is not because people feel less interest in the meetings, but 


because it is becoming eveiy year more difficult for people to meet. 
From the extension of the city people are living in the outskirts, and 
they are becoming less and less central in their movements. I don't 
think Sunday schools were ever more needed than they are now — 
and I don't say this implying that the city is worse than it has 
been. But as the city is extending faster than ever, I say the 
schools were never so much wanted as now — for I believe that 
while the Sabbath schools are doing something to train a generation 
of Christians in the present scholars, they are also doing the work in 
training a generation of Christians in the present teachers. The teachers 
are those who must be looked forward to as the leading members of our 
churches, perhaps ministers of churches in coming days ; and I think 
that the influence of the school over the teacher is scarcely less important 
than the influence over the scholars. I don't know that, in a large 
city like this, there can be any better work for young men or young 
women, than to take part in the teaching of the Sabbath school. 
There is nothing that tells us our ignorance so fast or so plainly as to 
set us to attempt to teach others. We And then our own defects; and I 
think that in these days, when there is so much bustle, and activity, and 
"push," it is desirable to give young people something to do on the 
Lord's day. They are so accustomed to work and action during the 
week, that something to do is necessary on the Lord's day too. And 
there is just as much of the active element in the Sabbath school as 
meets that requirement, and along with that active element there is an 
obligation to reflect as well as to act ; and I believe that many a young 
man and young woman have gone to the Sabbath school zealous enough, 
but not meditative or reflective — not given to study in any way particu- 
larly ; and the work of the Sabbath school has taught them that there is 
something to think about as well as to do — that there is a sitting at 
Jesus' feet and hearing His Word, fuUy as important as the cumbered 
Bervice. I think that this work is so useful, that instead of asking which 
of the young members of our Church will undertake this work, we should 
rather ask what young members in our churches have any good reason 
for not taking part in this work. I think that if our churches came to a 
right idea of the importance of our Sabbath schools, they would almost 
require all their young members to give a reason for not being Sabbath 
school teachers, rather than asking them if they would volunteer to 
become teachers. I would just say, in conclusion, that if young people 
are to be attracted to the Sabbath school, a great deal will lie with those 
who are now teachers. However good the work is, they ought to be 
encouraged to take part in it ; they can never be attracted to it unless 
they see a good example in you — unless they see that you are doing good 
in the schools yourselves, and getting good from the school. With these 
remarks, and apologizing for the liberty I have taken in offering ihem at 
this late hour, I propose that the best thanks of the Union and this 
meeting be now tendered to the Lord Provost for presiding, and to the 
other speakers for their addresses. 

The motion was passed unanimously; and the Lord Provost having 
briefly acknowledged the compliment, the proceedings were closed with 
prayer by the Bev. Mr. Courtney. 




Mr, Kerr's paper " On the Hours of Divine Service in relation to Sabbath Sclwol 

Work" wiU be inserted in next nwmber. 
We cannot undertaJ^e to return r^'ected communications. 


Southern District Sabbath 
School Union. — This Union met 
on Tuesday, 11th November. Mr. 
Aird occupied the chair.' It was 
intimated that the Special Prayer 
Meeting in October was very success- 
ful. The president stated that Mr. 
Morrison's Model Lesson Class com- 
menced on Thursday, the 6th inst., 
and was well attended. Reports of 
visits to Gorbals Free, Eglinton St. 
Congregational, Cathcart road Wes- 
leyan, Langside Eoad U. P., and 
Erskine U. P. Church Sabbath 
School Societies, were read to the 
meeting. The delegates to the Sab- 
bath School Convention reported 
that the whole proceedings of the 
Convention were highly satisfactory. 
It was intimated that on the occa- 
sion of the Annual Sermon there 
was a very large assemblage of 
teachers and friends, and that the 
sum realized was much above former 
years. The Annual Meeting was 
fixed for 23rd December. 

Conference on Sabbath School 
Hours. — On Wednesday evening, 
12th November, a conference of 
teachers belonging to the Western 
District Sabbath School Union was 
held in the Pillar Hall of the Queen's 
Rooms, to consider "The hours of 
Divine service in relation to Sabbath 
school work." The conference was 
preceded by tea, which was par- 
taken of by about three hundred 
persons, at tables presided over by 
ladies chosen from the different 
denominations embraced in the 
Union. Mr. D. Marshall Lang 
afterwards took the chair, and 
briefiy explained the subject to be 
brought under discussion. Mx. J. 

Kerr, of the Western Academy, read 
a paper, in which he pointed put 
the unsuitability of the hours now 
assigned to Sabbath school work- 
viz., from 5 till 7 P. m. — ^both to 
teachers and pupils, as interfering 
with domestic arrangements. He 
thought there ought to be an ear- 
lier part of the day set aside for Sab- 
bath school teaching. To render such 
a change practicable, he suggested 
the adoption of one of three courses: 
— first, the postponement of the 
afternoon service until the evening; 
second, the postponement of the 
forenoon service till half -past twelve 
o'clock, so as to admit of the 
Sunday schools meeting at eleven 
o'clock ; third, that if no change can 
be introduced in the hours of worship, 
Sabbath schools might be conduct^ 
during the same hours as the ser- 
vices in the churches. A desultory 
conversation afterwards took place, 
during which several teachers ad- 
vocated the abolition of the after- 
noon service, and the substitution 
of an evening service. Other speak- 
ers believed that an evening service 
would be very thinly attended, and 
that it would, moreover, interfere 
with home work, and proposed that 
the hour for the afternoon service 
should be postponed till half-past 
three o'clock. The following reso- 
lution was afterwards carried unani- 
mously : — That this meeting, strong- 
ly impressed with the importance 
of having earlier hours of meeting 
for our Sabbath schools, requests 
our chairman and the directors 
of this meeting to lay the subject 
before the Sabbath School Union of 



Samuel's Reproof.— 1 Samuel xii. 

I. SamueVs Integrity, (v. 1-6.)— Samuel was old and grey. He had long judged 
Israel, and now he was handing the government of the kingdom over to Saul. 
In doing so, he appeals to the people to testify against his public conduct if they 
could. He is willing to be judged as before the Lord— in God's sight. No charge 
could be brought against him. He had lived a blameless life, and had acted 
justly in all his dealings with them. They had known him since his childhood, 
when he was a mere child with Eli in Shiloh, until now; and they could lay 
nothing to his charge. Learn from this that honesty and integrity in our dealings 
with one another, are a source of comfort to ourselves. How consoling it must 
have been to Samuel in his old age, to think that he had never perverted 
judgment ! If you wish to spend a happy old age, you must act rightly now. 
To die the death of the righteous, one must live the life of the righteous. Every 
one reaps as he has sown. If we sow to the flesh, we shall reap corruption; if 
we indulge in bad habits, we must reap bad health and broken character. If we 
indulge in dishonesty, deceit, lying, we must not expect honour nor troops of 
Mends. Grodliness is profitable, having the promise of the life that now is, and 
of that which is to come. 

II. The Reproof, (v. 6-25.) — He makes mention of God*s dealings with them; 
and shews, that whenever they were in difficulty and repented, God sent a 
deliverer. His object in this is to shew them their sin in asking a king. 
Observe how He does this. They were in bondage in Egypt; God raised up 
Moses and Aaron, who brought them forth out of Egypt, (v. 8.) When they 
came into Canaan, they often forgot God, who sold them into the hands of their 
enemies, (v. 9.) But as soon as they cried unto the Lord, and made confession. 
He raised up a judge who saved them, (v. 10, 11.) This was God's method of 
governing them. He was their king, and, as occasion required, He would send 
them a deliverer. He wanted them to recognise Him as their king, who could 
always save them. But when Nahash came against them, they refused to trust 
God any more, and demanded a king, (v. 12 ;) and herein was their sin, that 
they put their hope in princes— in man. They virtually rejected God, when 
they rejected the mode by which He had hitherto carried on the government. 
Their sin was treason against their theocratic king. And this was no light sin. 
It involved distrust in God's power to save them — in God's willingness to save 
them ; and it enabled them to throw the blame of any national disaster on their 
king, who could then be made the scape-goat for their sins. God had always 
saved them on their return to Him — on their repentance. They wanted one 
to save them without this condition ; and in reality, in seeking a king they were 
seeking the means of continuing in sin. And hence the reason of God's 
displeasure with them. But observe, they are His people, and He will not 
reject them, even though they have rejected Him. He cannot deny himself— He 
continueth faithful, even though we believe not. And so Samuel distinctly 
intimates that Gk)d woflld still be with them, but only on the old condition. He 
says, as it were, '* You need not expect that your King can save you irrespective 
of your conduct. No change in the terms on which your prosperity depends has 
been made. Obedience is the one condition of God's blessing ; disobedience will 
still expose you to His judgments." It was very important that the people 
should understand this. The lesson comes home to us ; our circumstances may 
alter in a thousand ways — God's laws can never alter. Righteousness alone 
exalteth a nation, and, in the long run, righteousness alone will exalt a man. 
Further, we may learn that God alone can save. No man can deliver his brother ; 
with God only are the issues of life. To confirm his reproof, Samuel performs a 
miracle, (v. ld-19.) Such a thing was quite unusual in that country at that 
season ; hence its effect. The people were afraid, and brought to a penitent 
frame of ndnd, and asked Samnel to pray unto Qod, Observe this. ** Give us a 


king/* they cried ; but when sin is borne home on the conscience, Grod alone can 
give relief. Samuel calms their fears. Notice the gracious assurance of v. 22. 
Read, in connection with it, Hebrews xiii. 5-7, and Bomans viiL 33-39, and 
see how safe all God's people are. From v. 23, learn the duty of intercessory 
prayer. From v. 24, 25, learn in what the beginning of wisdom consists. 
Memory Exercise— ^hort^x Catechism 105.— Psalm bmv. 1, 2. 
Subject to be Proved— It is an evil thing to forsake Grod. 

Text for Non-Beading Classes, 
" Fear the Lord, and serve Him in truth with all your heart: 
for consider how great things He hath done for you. But if ye 
shall still do wickedly, ye shall be consumed, both ye and your 
king." — 1 Samuel xii. 24, 25. 

Saul's Presumption.— 1 Samuel xiii. 

I. The Occasion of it, (v. 1-7. ) — Saul collected a small standing army of three thou- 
sand men to oppose the Philistines. Jonathan, a gallant young man, full of ardom 
and military enthusiasm, commenced the campaign by smiting a garrison of the 
Philistines. This was tantamount to a declaration of war, and both parties so 
understood the matter, for Saul summons the Israelites, and the Philktines 
gathered together a large army. To understand the position of matters aright, 
the teacher should consult the map. He will find that there is a great oa» 
going clean across Palestine, beginmng at Gilgal, up by Ai, across the table-land 
of Gibeon, on to Beth-horon the nether, up by Beth-noron the upper, and then by 
Aijalon into the Philistine country. This great natural pass ran through the 
tribe of Benjamin — Saul's own tribe. At the time of which this lesson treats 
the whole land south of the pass was in the hands of the Philistines. B^ 
the last five verses of this chapter, and you will see how completely this southern 
portion was under the Philistines, and the plans they took to keep them in 
subjection. Well, now, Jonathan strikes a blow at the Philistine power. 
Observe the instant effect. The Philistines called a large army, (v. 5.) They 
had, no doubt, heard that Saul had been made king, and they think it better to 
crush him at once. There are signs of life in Israel— these signs mnst be pot 
down. What a picture of the batUe between Satan and the Church! When tht 
Church is asleep, Satan lies apparently asleep too. If he does anything, it is 
simply to rock tiie cradle and keep the Church asleep. But when once the 
Church be^s to awaken, and to take first one portion and then another from 
him, then ne rouses himself, and musters all his forces. And as with the 
Church, so with the individual believer. When he falls into spiritual slmnber, 
his temptations are few ; but when he is earnest and alive, the fiery darts fly 
thick and keen. The Philistines gathered their armies together, and oocaplM 
the southern brow of the pass which has been described, whilst Saul ana Uf 
company took their position on the northern side at Gibeah. The pass lay betweei 
the two armies. Many of the Israelites were deserting; only a smaU haodM 
remained with Saul, who retreated to Gilgal— tiie eastern extremity of the pasB, 
deep down in the Jordan valley, where Samuel had promised to meet him, (1 
Sam. X. 8.) 

II. The Sin, (v. 8-15.)— He was told to wait seven days at GilgaL He did not 
do so. He waited only until the seventh day. Here was direct disobedienee to 
God's command— a grievous sin in a ruler of Israel, with whom obedience was the 
sum of all duty. Then he offered a burnt-offering and a peace-offering. This 
was a complete subversion of the Divine order. No point was made more dear, 
or more insisted on, than that the priests alone were God's ministers. Hie 

whole Jewiah Economy was based on this. It pertained to the priests, and is 


the priests alone, to offer sacrifice. Any attempt to subvert this order was really 
high treason. Remember how it was punished in the case of Korah, (Numbers 
xvi.,) in the case of Uzziah, (2 Chron. xxvi. 16-21.) So we have here not merely 
disobedience, but treason against Grod's appointed order. Then observe the excuse 
he makes. The Israelites were deserting ; the Philistines were threatening a 
battle, and he had not made supplication. From this we learn that Saul had no 
right views of the true nature of sacrifice. He regarded simply the outward act, 
and not the spirit, which alone gave it meaning. He was like his countrymen, 
when they thought the mere presence of the ark would save them. He waa 
essentially a formalist. He put more value on the mere act of sacrifice than on 
obedience, which alone gave sacrifice its value. These remarks will serve to 
shew that this act of Saul, simple though it may appear, was one of great sin. 
It involved disobedience, treason, ignorance, and self-ioilt— the bitter root from 
which sin springs. If we understand this, we shall feel no sur^mse at the 
terrible doom pronounced. He had done foolishly, (remember what fool always 
means in the Bible,) and the kingdom was to be taken from him. Terrible 
punishment— but the sin was great. The same punishment awaits the same sin 
now. Disobedience will keep one from the Kingdom. To obey is the prime 
duty — is better than aU sacrifice — ^than all burnt-offering; and to have our vnU 
merged in God's will, is the safest as well as the happiest condition for a man to 
be in. 

Memory Exercise — Shorter Catechism 106. — Psalm xxxvii. 8-10. 
Subject to be Proved — Patience is a Duty. 

Text for Non-Beading Classes. 
" He tarried seven days, according to the set time that Samuel 
had appointed : but Samuel came not to Gilgal ; and the people 
were scattered from him. And Saul said, Bring hither a burnt- 
offering to me, and peace-offerings. And he offered the burnt- 
offering." — 1 Samuel xiii. 8, 9. 

Jesus and Zacoheus.— Luke xix. 1-10. 

I. The Place and Time. — He was going to Jerusalem for the last time. He had 
come down on the east side of Jordan, had crossed the fords at Jericho, had passed 
tlirongh that town, and was commencing the toilsome ascent to Jerusalem. He 
Had joHt passed through Jericho, accompanied by a great crowd {press, v. 3) who 
were going to keep the passover, and wno were pressing round Him to hear the 
gracious words that fell from His lips. 

H. The Person. — Zaccheus, the chief among the publicans, i. e., he farmed the 
taxes, and then sub-let them to other publicans. Publican means tax-gatherer. 
Thev were specially obnoxious to the Jews, who always classed them with sinners. 
He had made money in his trade— he was rich. Reaid verse 8, and you will see 
how he had made his money. These publicans generally paid down a slump sum to 
the Romans for the privilege of collecting the taxes, and then extorted from the 
vroyincials whatever they could, (Luke hi. 12-13.) Zaccheus, from his own con- 
nssion, had been guilty of extortion ; he had laid false accusations against many, 
and had forced them to pay more than was their due. 

IIL His CurioOTYy.— -Stationed in Jericho^ through which all Jews going to 
Galilee had to pass— for they would not go through Samaria— Zaccheus had often 
heard of Jesus, of BUs mighty works, of His wondrous condescension to men of his 
own class, (Luke xv. 1-2,) and that one of His most trusted followers had once been 
a publican, (Luke v. 27-32.) This conduct, so different from that with which the Jews 
treated Him and His followers, made him anxious to see Jesus. But he was a little 
man ; the crowd was great, and he could neither force his way through, though per- 
haps he did not wish to do that, because it would have exposed him to the taunts 


of the mnltitiidey nor coold he see orer their heads. Bat see Jesus he nnst; ni 
irtiere there is a will there is a way. A large sycamore tree grew hj the road side 
a little in adrance of where Jesus was, and Zacchens, forgetfiil of h^ dignity inlnt 
desire to see this wonderfolpersony runs on before the crowd, climbs the tree, aad, 
perching liitn«<*Vf on a branch, prepares for a good look, mostrate by wbai may 
Be seen in Oaagow on the occasion of the Tisit of any distinguished person. Trees, 
hoose-tops, raiSngSy are crowded. So far it was mere cnriosity in Zaochens. Bat 
cariosity in a good canse is commendable. It is good to be zealously affected alwijs 
in a good thing, (GaL ir. 18.) " Sir, we wtyuld see Jesns," can never be a wioig 
wish. It is better to desire to see Him, even shoold it be from cariosity, thanto 
be otteriy indifferent. 

rV. Jeau8 Stops. — Zaccheos, though a publican, was a son of Abraham, and ms 
within the corenant. And so Jeso;?, when He came midemeath the tree, stood 
still, and the tramp of the mnltitode ceased. He looked np, and told Zaccheos to 
come down. Eyen so ; this is always the first step to rising. There can be no 
rising until there is first a coming down. Jesus was set for the fail and for the 
rising of many in Israel. Before honour is humiliiy. And there is no time to 
lose — make haste and come down. Xcna is the accepted time. But why come 
down? Christ explains when He tells him — to-day I must abide at thy house. 
Why must J And for the same reason that, on another occasion. He must needs go 
through Samaria, (John iv. 4.) He has souls to gather in Samaria, and here sUso, 
and so He mtist abide. You see now the benefit of being in the way when Jesos 
passes by. 

y. Sis Reception. — Zaccheus made haste, came down, and received Him joyfoUy. 
The Jews might murmur, and complain that He would associate with such char- 
acters, but God is no respecter of persons ; Zaccheus had a soul to be saved, and 
this was enough. We have then the confession of Zaccheus — a confession which 
was real, as we learn from what he offered to do. He would make restitution fa 
his extortion. Jesus accepts the confession, and intimates that henceforwaod he b 
one of His — that he has obtained salvation; and concludes with the remaikaUe 
word, that His mission was to seek and to save the lost. Gracious mission. Then 
is hope for all here : for all are lost, and so all may be saved. To know that ve 
are lost is one step towards being saved. Seek to learn this, and then you will 
find that Jesus is ready with outstretched hands to save you. 

Memory Exercise — Shorter Catechism 107. — Psalm cxii. 1-3. 
Subject to he Proved — Christ is seeking for us. 

Text for Non-Reading Classes. 
'' Jesus entered and passed through Jericho. And, behold, there 
was a man named Zaccheus, which was the chief among the 
publicans, and he was rich." — ^Luke xix. 1-2. 


Lesson L. — Faints for illustration: — Samuel's integrity — multiplied 

mercies — multipUed sins — God forsakes not those that fear Him— 

sin persisted in brings destruction — Samuers prayers (104), 

104. Each one can pray. — Several children of a family were once 

playing in a garden, when one of them fell into a tank. Immediately 

there was great excitement, as each one hurried here and there to obtain 

me&DB to extricate theii brother. When the father afterwards heard 


of it, he called them together, and asked what means they thought of 
to rescue their hrother from his perilous position. The eldest said, " I 
fetched a rope, father, to throw to him ; " the second said, ** I hrought a 
ladder to throw into the water, in case the rope should not do." After 
inquiring of the others till he came to the youngest, he said, " And, 
John, what did you do to rescue your brother?" John answered, 
" Falser, what cotdd I do ? I am so young I could not do anything. I 
stood on the hank of the tank, and cried as loutd as I could," Now, if 
each cannot bring a ladder, or a rope, all can cry — all can plead with 
God to pity idolaters, and those who know Him not. Long ago a 
missionary to the Indians said, " Fains and prayer, by faith in Jesus 
Christ, can do anything." — Biblical Treasury, 

Lesson LI. — Points for illustration : — A foolish king and a trembling 
people — sin makes cowards — presumption, and disobedience — the 
many excuses — forfeiting the crown (105) — the spoilers (106.) 

105. The Crovm lost or won. — Saul's presumption and disobedience lost 
him the kingdom. How many crowns are thus lost I A lady, in a dream, 
wandered around heaven, beholding its glories, and came at last to the 
crown-room. Among the crowns, she saw one exceedingly beautiful. 
"Who is this for?" — "It was intended for you," said the angel; **but 
you did not labour for it, and now another must wear it.** A French 
officer, who was a prisoner upon his parole at Beading, met with a Bible : 
he read it, and was so impressed with its contents, that he was convinced 
of the folly of sceptical principles, and of the truth of Christianity, and 
resolved to become a Protestant. When his gay associates rallied him for 
taking so serious a turn, he said, in his vindication, "I have done no more 
than my old school-fellow, Bernadotte, who has become a Lutheran.'* 
** Yes ; but he became so," said his 'associates, " to obtain a crown." " My 
motive," said the Christian officer, " is the same ; we only differ as to the 
place. The object of Bernadotte is to obtain a crown in Sweden : mine is 
to obtain a crown in heaven." 

106. The Spoilers, — Trust in God is like a hedge around the souL 
Every act of disobedience is a breaking through the hedge, and when a gap 
is made, the soul is endangered. The spiritual Philistines watch for every 
opportimity to enter, to terrify and impoverish. From their camp the 
spoilers come to rob us of our goods. Who are those spoilers ? — Ambition 
— avarice — ^pride — pleasure— self-sufficiency — indifference, and a host such 
like. What do tbey steal ? — Love— joy — peace — assurance — meetness for 
heaven, and all that is beautiful and good. Get the hedge made high and 
strong, by the refreshing dews of the spirit, and the breath of heaven- 
waft^ prayer. 

Lesson LIL — Points for illustration: — A rich man seeking Jesus— 
" make haste " — ahns-giving and restitution, evidences of true con- 
version — a happy home where salvation comes (107) — ^the mission of 
Jesus (108.) 

107. " He redeemed me," — The tears of a slave girl, just going to be put 
up for sale, drew the notice of a gentleman as he pass^ through the 


auction mart of a Southern slave state. The other slaves of the same 
group, standing in a line for sale like herself, did not seem to eare aboat 
it, while each knock of the hammer made her shake. The kind mai< 
stopped to ask why she alone wept, and was told that the others were us3d 
to such things, and might be glad of a change from the hard, harsh homes 
they came from, but that she had been brought up with care by a good 
owner, and she was terrified to think who might buy her. " Her price ? " 
the stranger asked. He thought a little when he heard the great ransom, 
but he paid it down. Yet no joy came to the poor slave's face when he 
told her she was free. She had been born a slave, and knew not what 
freedom meant. Her tears fell fast on the signed parchment, which her 
deliverer brought to prove it to her. She only looked at him with fear. 
At last, he got ready to go his way, and, as he told her what she must do 
when he was gone, it began to dawn on her what freedom was. With the 
first breath, she said, " I will follow him ! I will serve him all my days!" 
and to every reason against it, she only cried, " He redeemed me ! He 
redeemed me ! He redeemed me !" When strangers used to visit that 
master's house, and noticed, as all did, the loving, constant service of the 
glad-hearted girl, and asked her why she was so eager with unbidden ser- 
vice, night by night, and day by day, she had but on6 answer, and she 
loved to give it — " He redeemed me ! He redeemed me ! " " And so," 
said the servant of Christ, who spent a night of his journey in a Highland 
glen, and told this story in a meeting where every heart was thrilled, "let 
it be with you. Serve Jesus as sinners bought back with blood, and when 
men take notice of the way you serve Him, the joy that is in your looks, 
the love that is in your tone, the freedom of your service, have one answer 
to give — " He redeemed me ! " 

108. Lost ! lost ! lost ! — " I remember, a few years ago, that a boy, who 
was sent upon some errand on a cold winter evening, was overtaken by % 
dreadful storm ; when the snow fell so thick, and drifted in such a man- 
'ner, that he missed his way, and, continuing to wander up and down for 
several hours, was ready to perish. About midnight, a gentleman in the 
neighbourhood thought he heard a sound ; but he could not imagine what 
it was, till, opening his window, he distinguished a human voice, at a great 
distance, pronouncing in a piteous tone, * Lost ! lost ! lost .'' Humanity 
induced the gentleman to send in search of the person from whom the 
voice proceeded, when the boy, at length, was found and preserved. 
Happy for him that he perceived his danger, that he cried for help, and 
that his cry was heard ! So will it be happy for us, if, sensible of the 
value of our souls, and their danger of perishing in hell, we now cry ont 
for mercy and help to that dear and gracious Friend of sinners, that great 
and generous Deliverer, who ' came to seek and to save that which was 
lost.' But if this be neglected, the soul will be lost indeed, lost without 
remedy, lost for ever." — Burder, 


M'Labiin & Ebssisv, Fbiht£bs, Glasgow. 









^^OXi. XXVI. 






r Children, . . .35 
Dr., on Sabbath School 

h 73 

, Lord, on the Revival, . 202 
lope, . . . .277 
ational Education, . . 136 
ling Boy, Escape of, . 254 


aen of London, . . 201 
1 and Object Lessons, . 277 
I Lesson, American, , 179 
tices of, . . . 13, 111 
the Young, . . 147,265 
, Sabbath School in, . 1 
e Dr. R., Notice of Mr. 


;ss Rebuked, . . .133 
Ir. David, Death of, . 135 
Professor, on the Revival 
urgh, . . . .98 
Musical Festival, . . 127 
nstitute, . . 9, 83 

I, Sabbath School, 151, 219, 243 

Heathen Cruelties in, . 81 
. T., Brooklyn, New York, 
bloody, . . . 152, 204 
Sheriif, Counsels to Young 


3ket, . . . .128 
nt of Sabbath Scholars, . 203 
oys Religious Society, , 52 

lor the New Year, . 269 

a Bairn's Hymn," , . 275 
^est Unreaped, . . 25 
rn., and Sabbath Schools, 1 
ing in the Face, . . 156 
r. George, Death of, . 63 
ivine Service and Sabbath 

. 4, 30, 78, 100, 124, 227 

B, 13, 36, 62, 84, 135, 159, 182, 


lal Lesson System, . . 195 

See, .... 85 

Sabbath School Teachers 
!andlish, . . . .193 
venile Mission, . . 79 
bbath School Union, . 169 
deves, Evangelistic Work 

. • .56 

MacGill, Dr. H., on the Revival in 

Edinburgh, 49 

Minister Beguiled, .... 36 
Moody and Sankey, Messrs., in 

Edinburgh, . . . . 51, 98 
Moody and Sankey, Messrs., in Glas- 
gow, . . . .76, 80, 121 
Morrison, Thomas, Esq., Presenta- 
tion to, 34 

Music in Sabbath Schools, . . 123 

Notes on Union's Lesson Scheme, 14, 37, 

63, 85, 112, 137, 159, 183, 207, 229, 

255, 278 

Not Far Off, 125- 

Object Lesson for Juveniles, . . 28 
Oui* Lord's Humanity, . . . 276- 

Accepting Christ, . . . 182^ 

Christmas, 11 

"Jesus Wept," .... 20S 
Lost at Sea, .... 110* 

New- Year Thoughts, ... 35 

Reward, 158 

"She hath done what she could," 134 
The Rich Merchant, . . .277 
Thorn in the Flesh, ... 83- 
Popery in Spain, .... 278 
Preparatory Meetings of Teachers, 21S 
Pulpit and the School, . . .156 
Queen, the, and the Bible in School, 122 
Religious Fervour, .... 109 
Revival, Fruits of the, . . .229 
Revival of Religion in Scotland, . 50 
Revivals and Innovations, . . 127 
Ritualism and Romanism, . .180 
Romanism, Attractions of, . . 181 

Rubbish, 176 

Sabbath Forenoon Services for Non- 

Church-going Boys and Girls, . 270 
Sabbath School Meeting in Glasgow 

addressed by Earl of Shaftesbury, 242 
Sabbath School Revisited, . . 133 
Sabbath Schools and Allied Work, 199 
Sabbath Schools in Scotland, . . 145 
Sabbath School Topics in England, 169 
Sabbath Schools of the Established 

Church, 14a 

Sabbath Schoolsof the Free Church, 149 


Sabbath Schools of the United Pres- 
byterian Church, . . . 150 
Sabbath School Teacher, on fitting 

him for his work, . . . 197 
Sabbath School Teaching as a Pro- 
fession, 130 

Sabbath School Union, Greenock, . 254 
Sabbath School Union, mddle, 84, 159, 

Sabbath School Union, North- 

Eastern, . 13,36,111,159,253,277 

Sabbath School Union of Glasgow — 

Anniversary Meeting, . . 101 

Annual Report, . . 97, 102 

Statistics, . . . .53 

Sabbath School Union of London, . 169 

Sabbath School Union of Scotland, . 26 

Sabbath School Union, Paitick and 

Hillhead, • 254 

Sabbath School Union, Sonth- 

Eastem, . . 13, 135, 159, 254 
Sabbath School Union, Southern, 36, S6, 
135, 228, 253 
Sabbath School Union, Western, 37, 84, 
111, 135, 159, 228, 254 
Sabbath School Visitation, . . 84 
Scripture Lessons, .... 129 

Saving Habits introduced into 


Scottish National Institution for the 

Education of Imbecile Children, 

Larbert, by Falkirk, . 
Scriptures, English Version of, 
Secularizing the Sabbath School, 
Service, Unselfish, . 
Shaftesbury, Earl of, Speech at 

Sabbath School Union, 




Tabemade in the Wilderness, 


Teacher's Quiver, 20, 45, 70, 93, 117, 141 
165, 189, 213, 236, 260, 282 
Telling, Patience in, . . .157 
The Best Possession of a Gracious 

Spirit, 276 

Time, Waves of, . . . .157 
War, Incident of the late, . . 129 
Week-day Evening Schools. . . 226 
Why am I a Sabbath SchoolTeacher? 270 
Word in Season, . . . . 12 
Young Men's Christian Associations, 

Conference of Delegates, . . 220 
Young Men's Society for Religious 

Improvement, , . . . 62 



0. II.] FEBRUARY 2, 1874. [vol. xxvi. 


ALL Sabbath schools continue to languish, and church work generally 
flag, according to the old and too familiar complaint; or may we not 
pe that some of the characteristics of our time are indications of a 
ange of mind in the members of the Church of Christ, on the subject 
active service of their Lord, in the organized opportunities which lie 
their doors? However this be, there is great urgency that all the 
iciples of Jesus should at least ponder seriously over His words to 
is first followers : " The harvest truly is plenteous, but the labourers 
3 few ; pray ye, therefore, the Lord of the harvest, that He will send 
•th labourers into His harvest," (Matt. ix. 37, 88.) 
The unnumbered heathen, and the multitudes living amongst us 
lorant of the glad tidings we have taken to our hearts, yet cry, and 
inly cry, for the fearless, the selfnlenying, the faithful to their Master, 
venture into their dark places and tell them of the " Light of the 
orld." Yes, the fields are ready; the harvest is very great; and, at 
e most, the servants of Christ are few. It behoves each, then, to see 
> is at the post he should occupy, and not sleeping there. Surely, and 
all tenderness let it be urged, it is incumbent upon each member to 
e that in the present, the future of the Church, he be found a more 
ithful servant, or be not deterred by false shyness — unholy reserve — 
>m fulfilling his proper functions, whatever these may be. 
Bold and true-hearted are many of the reapers of to-day, and dear is 
iir Lord's service to them ; but why should so many who love Him 
•nd idle, until the harvest be reaped? Let much prayer ascend to the 
rd of the harvest for an increase of strong and faithful workers, for 
ich devotion and activity amongst all His servants; for the day is 



fleeting, aod its labours may not be deferred until '' the night cometb, 
when no man can work." 

If, then, in the past, because we have been at all ashamed of Jesusi 
or cold and formal in our very love of Him, we have presented Him, 
who is the brightness of the Father's glory, to others, so as to disclose 
little of that loveliness which led the bride, in " The Song of Songs," to 
exclaim with rapture, *' My beloved is the chiefest among ten thousand;" 
henceforth may God give us grace to strike the true key-note of love, in 
telling that story of the cross, which is ''the power of God unto 
salvation to every one that beb'eveth." "Who can utter the mighty 
acts of the Lord ? Who can shew forth all His praise ? ** No mere 
human power ; but the Church goes to this work in the strength of her 
Lord, and, therefore, need not fear to labour hopefully, committing the 
end to Him. There are many doors open, many more waiting to be 
opened. The outcast and neglected are being brought in, the proud and 
the wise, with the little ones, to be meek children of the kingdom ; bat 
yet there is room, and yet the harvest-field of the world, with its 
plenteous harvest, is comparatively unreaped. 

London. W. 

The report of the Sabbath School Convention, held in Greenock in 
September last, contaids the "Beport of the Provisional Board of 
Management of the National Sabbath School Union of Scotland." In 
treating of "the best mode of securing the results of Sabbath school 
instruction," — the subject remitted to its consideration by the Perth 
Convention, — the Board confines its attention to young men, it being 
admitted " that senior girls do not present the same difficulty as bojs 
of the same age." Availing itself of all the means within its power of 
acquiring information, the Board recommends, first, for youths in 
Mission Schools, — 1. The institution of working-lads' clubs, with libraryi 
reading-room, &g., in close connection with Bible instruction ; 2. Secukr 
lessons on week-days, in mission districts where clubs cannot be estab- 
lished; 3. Monitorial work in religious services for girls and^ boys; 
4. General serviceableness, giving young people who are too old to sit in 
ordinary classes " something to do," in looking after absentees, in acting 
as librarian, treasurer, &c.; 5. Obtaining the judicious influence of 
employers in inducing the young to attend a Bible class; 6. Granting 
certificates of merit, to be gained by steady attendance, good conduct, 
and diligent study; and, 7. Connecting friendly societies with Sabbath 
schools and Bible classes. 


Under a second head, the Board considers the case of youths in 
Congregational Sabbath Schools, Here there is work for ministers and 
the educated laity. Coming to specific plans, the following are 

" 1. Separate class-rooms, and along with these several associated 

means which they imply. But first, as to the rooms themselves. An 

almost universal consent pronounces for them, but how slow are we in 

acting ! As a speaker at the Perth Convention said, * If it were wished 

to put an organ into a churchy £100 would soon be raised; but not a 

penny can be got for the erection of a separate class-room for Sabbath 

scholars' This want is sometimes met by earnest teachers taking pupils 

to their own homes ; but it is the duty of the Church to provide such 

accommodation. The requisite accompaniments to it, when provided, 

are highly qualified teachers, and a style of tuition in which the 

intellectual growth of the pupils is fully recognised. Referring to the 

want of really competent teachers, both for this and other departments 

of Sabbath school work, one writer thus states his views : * We want 

men who will enter heart and soul into the work, and are efficient in 

other respects, particularly those of education and a thorough knowledge 

of the Scriptures. To supply this want there should be a class conducted 

by the minister, and held weekly, for the training of individuals who 

would willingly teach, if they were taught themselves."* 

2. Young men's Christian associations and fellowship meetings are 
Qext recommended; 3, good congregational libraries; and, 4, early self- 
consecration to Christ at the Lord's table. 

"5. Of those consulted, several gentlemen of the ripest experience 
<}oncur in recommending a place which cannot be better described than in 
^e words of one of them, a tried educationist : ' When the youths reach 
'fifteen, there should be not only a separate class, recognised as distinct 
^om the Sabbath school, but also a separate place of meeting, and a new 
^ame, such as Bible Institute, A secretary should be appointed to call 
^he roll, and read the report at the end of the year, as well as a treasurer 
to husband whatever finances may be made available, and a committee 
to aid in working this advanced class. These details are not unimportant; 
they have their practical value, as all know who have been engaged in 
Working such classes. 

•**For this Institute there should be a regularly planned course of 
instruction, extending over four or five years, at the end of which, when 
the young men will be about nineteen or twenty, they should be set to 
work as Sabbath school teachers, if they shew tendencies of that kind, or 
encouraged to form a Mutual Improvement Society. While each year's 
work, extending, say from September or October to the end of June, 
should be defined and systematic, it should be such, in simplicity and 
strength of exposition, as to interest and suit young members pro- 
moted to the Institute, year after year, from the advanced Sabbath 

'* < The subjects to be chosen for study in the Institute must depend on 
the taste and aptitude of the president or teacher. For the first year 
wrophecy and its fulfilment will give scope for a variety of historical, 


dootrinal, and praotioal inBtruotioa. For the second year the M 
of Christ, with their doctrinal as well as their evidentisd lessons, 
in relation to modem thought would here be useful. For c 
year's course I have found the study of difficult and apparently 
dictory passages of Scripture interesting and useful ; and for a 
recent testimonies from science and antiquities to the truth of the 

*' Another member of committeCi while heartily endorsing the ^ 
this plan, dwells on the importance, for the perpetuity of the efifc 
the conservation of property, of such Institutes being connectc 
congregations. A third thus writes : * I like the idea of designatii 
classes by a special name, such as 'Bible Institutes;' and rath( 
speak of them as for the instruction of young men or women, I 
say for their * religious improvement,' so that they may be regai 
distinctly above the level of our ordinary Sabbath schools. In t 
Institutes of this sort which are connected with our Union, (in Gh 
we find it of the utmost importance to allow the young men to d 
their aSairs to a great extent' The same friend pathetically 
*We have kept up these Institutes as models for our church< 
Sabbath school societies to copy; but they are excessively slow to 
in the matter, and the great obstacle appears to be the want of i 
who will really interest themselves in young men or women, by 
izing and afterwards carrying on each Institute.' 

" The Board earnestly recommends the foregoing suggestions 
careful consideration of all interested in the religious education 

In the following ''Eeligious Object Lesson," the teacher is su] 
to pause after asking a question, and listen, not only to direct 
from the children, but also to any remarks they may make up< 
subject, — to do this, that is, so far as time may permit. 

Subject, A House. — What is a house? Of what are houses 
Have you ever seen a house being built, and what have you o\ 
about it? Oh, yes, I see you know a great deal about a house, 
am going to tedl you about another kind of building ; but becaui 
cannot see it, I wish you to think of such a building as you have 
that you may know the meaning of what I have to say. 

I wish you to take the building of a house as a picture of 
Gtod is doing. God is building, but not with stones. With what 
does God build? 

God built the world ; He made all things that we can see; b 
builds something greater than any or all of thesa And, how sti 
He builds with men and women, with boys and girls. These a 
stones with which God builds tJiis house. The Bible says, "1 
God's building," (1 Ck)r. iiL 9;) that is, just as a mason desi 
put every stone in its right place in a bouse, and have no 
awanting, so God wishes all His children to be in their right 
in beaven, and ha^e not one awanting. But when God, in the 


speaks of us as stones, He calls us lively^ that is, living stoues ; and He 
treats us as living stones, and will not force us to form part of His 
building. Can a stone help itself from forming part of a house if the 
mason will have it there? No. But although God wishes us all to 
go to heaven, (I Tim. ii. 4,) He will not put one of us there against 
our will. But do you not all wish to go to heaven, and be made one 
of God*8 living stones? Well, there is one thing you must try to remem- 
ber, and it is this — that every stone in God's building must rest upon 
tiie foundation; (we learned from some of yourselves that every house 
must have a foundation.) God's house has a foundation. What is 
this foundation? It is the Lord Jesus Christ The Bible says, 
" Other foundation can no man lay than that which is laid, which is 
Jesus Christ" Every one who goes to heaven must rest upon Jesus. 
Tou say you wish to go; then pray to God, and ask Him to take you 
and make you a truly living stone, resting on Jesus, the Foundation of 
this great building. (Here the teacher should enlarge, endeavouring to 
explain to the children the nature of '* The Atonement") 

When a building is going up, what is there in front of it? Yes, 
a 8hed for the masons to work in. Have you ever peeped into one of 
tliese sheds? You have; then what did you see? Well, that shed is 
like this world, in which God prepares His stones for His house in 
beaven. Do you think that if stones could feel, they would find it a 
pleasant thing to be broken to shape, and rubbed to smoothness, as 
they are? You would not choose to be handled so. But it is all 
needful to fit them for the house. We, too, have to be prepared before 
^ are fit for God's building. We come to Him all unshapely and 
tiDbeautiful through sin ; and He takes us and shapes us aright, and 
Fats His own beauty on us. And how does God do this ? Sometimes 
ty making us glad, at other times, by making us sad. Now, by giving 
"^ many nice and pleasant things; and again, by taking them away, 
^en we suffer pain, then, and lose friends or things we love, let us 
Remember that pain and loss are tools which Goa will never use 
longer or oftener than is right and good. Yes, as stones need the 
ittaeon's tools, so we need all that God sends to us. 

But suppose that a mason brings his tools, lays them upon the 
vtone he has to shape, tells them to work» and then goes away until 
evening. When he returns will he find the stone quite ready for its 
plioe in the house? No; he will find it as nearly as possible just as he 
wt it And so it is with gladness and sadness, health and sickness, 
pin and loss; they can do us little good unless God uses them to 
>B&ke us what we ought to be ; but God has promised that if we ask 
Him, He will give us His Holy Spirit to work in us and prepare us 
^ beaven. Those who never wish and try to be good cannot know 
^ are going there ; for every stone in God's house is a prepared 
^e. (Here the teacher may again enlarge — shewing what sanctifica- 
^ is, and the necessity of it.) 

When you look into a mason's shed, do you find that all the stones 
^bere are alike? Are they all of exactly the same colour? Are they 
41 of one size, or of one shape? No; there are light stones and dark 
Hones, large stones and small stones; and stones of different shapes. 


Now, would it not be strange if, one morning when the masons came 
to work, they should find all the stones talking and disputing? Suppose 
that the light stone says to the dark stone, — ** You can never form 
part of the house, because you are not like me;" while a narrow stone 
is saying to a broad one, " Look at me ; measure my length, my breadth, 
and my height ; I am to be part of the house ; so, of course, all the 
other stones that mean to go there must have my length, breadth, and 
height; these, no greater and no less/' But the broad stone laughs at 
its narrow companion, and retorts,— "You cannot be of much use in 
a house made chiefiy of large broad stones like me.'* And so the 
stones are banded together into groups; one group against another, 
arguing, quarrelling, and even fighting. Stones that are to lie side by 
side, and to be laid the one upon the other when the building is com- 
plete, are thus divided! Only a few have wisdom and kindness to say: 
*' Who knows but that the mason may need stones of difierent shapes 
and kinds to make the house. It would indeed be sad that so many 
stones should be wishing to be made part of the house, while only saeh 
as I might go." 

Ah, well, stones can neither think nor speak ; but men and women 
who can are sometimes as foolish as we pictured the stones. One says 
to another, — ** You cannot be going to heaven, because you are not lib 
me. You do not believe all that I believe. You do not praise God 
just as I praise Him." But God has many, very many, kinds of 
living stones; they are not all narrow, they are not all broad, yet they 
are all alike in three things. They are living stones, they are prepard 
stones, and they all rest on the one " Foundation" Jesus Christ— J. W. 


(To the Editor of the Sabbath School Magazine,) 
Sir, — I am glad to observe that attention is being directed to tbis 
subject, as it is one of the greatest importance. Some five or sis 
years ago an earnest and widespread desire was expressed for some it 
adjustment of the hours of public worship, such as would admit of thi 
Sabbath schools meeting at an earlier hour than what is common i> 
Glasgow and neighbourhood : and there is perhaps reason to believe 
that if the question had then been ventilated properly, and more em- 
tiously and impartially handled, we might have been in a difierent ib^ 
better position. 

The Glasgow Sabbath School Union, at that time, issued circul0> 
and collected a large amount of information from all parts of the oXJt 
as to the various opinions then prevalent upon the subject; andastht 
result of the deliberations of the Committee, a proposal was made ^ 
have a wider interval during the day between the two diets usiitUj 
held by the various Presbyterian congregations in Glasgow: — that the 
forenoon one be strictly closed at half-past twelve, and that the after- 
noon diet begin at half-past two, and close at four p.m. ; the intentioa 
being to convene the schools at some hour during the extended internL 
The idea of having an evening service at six or half-past six wis 
scarcely entertained, only a fraction of the societies approving of i^ 



d my own impression is, that it is quite useless to propose it; indeed 
am afraid we may spoil the discussion if we press this view of the 
itter Tery much. I ohserve that many friends appear to think that 

evening service is the only remedy; hut I am thoroughly persuaded 
Eit few clergymen, and not many Christian fathers of families, will 
tertain a proposal which would ohlige them and their children 

turn out of doors in the dark for so many months of the year. 
lOugh the second diet is held so late in the evening in England and 
nerica, I hear quite as many complaints against the plan as I hear 
commendations in its favour. I have heen upwards of thirty years 
gaged as a Sahhath school teacher, and I have made myself familiar 
th this subjecti and with the habits of our church members generally, 
eir social arrangements, and the urgent need of a thorough reformat 
•n of our Sabbath school system — and I feel quite confident in suggest- 
^ what I think would prove a solution of the difficulty, and satisfy, 
nerally, all the parties concerned. The Union Committee were too 
ffident in asking such a trifling alteration in the hours of publie 
)r8hip, as the interval they proposed was too limited to admit of the 
achers doing their work, and securing any leisure or rest; and yet 

eon only be by disturbing our present arrangements as little as possible 
lat we can hope to get an opportunity of meeting with our classes 
nriug the day. 

What I now propose is, that our forenoon diet for public worship 
ommence at half-past ten, a.m., and close at twelve ; and that the after- 
oon one begin at three o'clock, and close at half-past four p.m. The 
xtended interval between twelve and three o'clock would afford ample 
ime for Sabbath school work, and harmonize better with the social 
abits and arrangements of the eastern and western districts of the 
ity, while neither old nor young would be obliged to leave their homes 
n the dark winter evenings for ^e second church service. The ordinary 
ole of " doing our business during business hours," would be carried 
Qt on Sabbath as well as on other days, and the evening would be left 
mdisturbed, and the family circle unbroken, and better attended to as 
tspects parental instruction. Of course I am perfectly clear that the 
Sabbath ought to be sanctified in its entirety; but the application of 
bis business every-day principle, so far from interfering with its proper 
bsenrance, would tend materially to a better attendance upon ordinances, 
^d a more profitable and well-spent Sabbath in other respects. It is^ 
'^natural, and therefore unreasonable, to expect that our two o'clock 
iet should be postponed till six or half-past six. The public worship of 
^od is one of His specially appointed ordinances; and we must regard 
be Church services as of paramount importance, and not to be subor- 
inated to either foundry boys meetings or the Sabbath school. Our 
'ogt intelligent workers in these excellent religious agencies realize 
>rrectly their relationship to the Church, and the position which ought 
' be assigned to such methods of teaching the young; and if we are 
aUy desirous to promote the interests of the Church and of the com* 
Unity in general, we must be careful to avoid pushing forward any 
ui or ideas which may not be equally convenient to every section of our 
smbers and adherents. 


The suitableness and numerous advantages of the three hoars' interval 
proposed, must be apparent to every one, after a little reflection. The 
great bulk of our churob members, who are in no way connected with 
Sabbath schools, would find it to be an immense improvement, while 
our adult class teachers would have an admirable opportunity, imme- 
diately after twelve, of meeting for an hour or so with many thousands 
of the young men and women who oUght to be in attendance at Mutual 
Improvement Classes, or Societies for the study of Bible doctrines and 
duties, the evidences of Christianity, &c. Those who wish to teadi 
younger scholars, would have this hour for lunch, and the visitation of 
absentees, before going to school. The general hour for the ordinary 
schools might be half-past one till half-past two, or so, according to the 
distance between the teacher's place of worship and his school, or 
mission district. The twelve o'clock hour would also suit well for our 
congregational schools, especially in cases where the halls are contiguoos 
to the church ; and while the lesser rooms are occupied with adult classes, 
the young of the congregation could be gathered into the larger halls, 
by the minister or elders, for a brief catechetical exercise, or to be taught 
in classes, or meetings could be formed and conducted on the principle of 
those carried on by the Foundry Boys B«ligious Society. There would 
be many teachers who would prefer the twelve o'clock hour and the 
Congregational Schools to the rough work which is common to the 
Mission Schools. In this way we would secure the services of a double 
staff of teachers, and in many instances be enabled to occupy school- 
rooms with two distinct classes of children. These are details, however, 
which would be easily determined by the necessities of the various 
localities, and the resources of each society. There cannot be a doubt 
as to the value to our active church members of an interval of thnt 
hours between the diets of worship. It would open up a wide door of 
usefulness to many Christians of years and experience, who cannot 
conscientiously leave their own families on the Sabbath evenings to aid 
in the Sabbath school. It would make the Sabbath school an auxiliaiy 
to parental instruction, rather than a competitor, as it too often is, in 
drawing away the children of our church members from their immediate 
care every Sabbath evening; and there would be nothing in this 
arrangement of the Sabbath day^s duties to prevent a large amount of 
evangelistic work being done in the evening, by many who are not so 
-situated as to be in duty called upon to remain at home on the Sabbath 

I could add more upon this all-important subject, but I fear I have 
Already trespassed upon your space too far. — I am. Sir, yours faithfnlly, 

Glasgow, 14th Jan., 1874- J. B. 

{To the Editor of the Sabbath School Magazine.) 

Sir, — I have read with much interest, in last month's Magazine, your 
report of a paper on the above subject, read by Mr. Kerr, at a recent 
•Conference of Teachers. Although I do not agree with some of his 
suggestions, which are possibly thrown out to meet the views of otheni 
22evertheless I hail this effort as a step in the right direction, and 
consider the paper, as a who\e, ^ell worthy of consideration. 


Any one acquainted with Sabbath school work in a city like Glasgow, 
must feel, if that work is to be carried on successfully, it' must be con- 
ducted at an earlier hour than is generally adopted in this country ; 
and if the teachers are to have the benefit of pulpit ministrations, — and 
they require instruction as well as the children, — there must be a re- 
adjustment of the hours of divine service. 

I do not think it would be advisable, nor is it necessary, that the 
work of the Sabbath school should be carried on simultaneously with 
that of the church. Teachers especially require all the information 
they can get, whether from sermons, books, or private study, in order 
that they may be fully equipped for the important work of instructing 
others. I think, at all events, that every means in our power should be 
exhausted to bring about a change in the hours of public worship, 
rather than that the teachers should lose one of the sermons of the 
sanctuary, so essential to their own spiritual well-being. 

No doubt there will be considerable difficulty to convince congrega- 
tions that there is any necessity for a change of hours, as the great bulk 
of our congregations are not workers, or take little or no interest in the 
work of the Sabbath school, or any other Christian work that is going on 
in their midst. It is probable that the question will be one rather of 
personal convenience, than anything else. Be this as it may, it would 
be well, in whatever plan we adopt, whatever hour seems most suitable 
to us, to endeavour to carry them along with us, and to avoid, if possible, 
any antagonistic feeling. In order to secure this, it seems to me that 
the forenoon service should not be interfered with. To ask an alteration 
of the hours, both forenoon and afternoon, as Mr. Kerr has suggested, 
would be asking too much, and would confer no benefit, but might be 
otherwise secured without this concession. What is really required is a 
longer interval between the two diets of worship, — an interval of such 
duration as will give ample time for conducting our Sabbath schools ; 
so that the alteration of one of the services, that of the afternoon, is all 
that is required. That being secured, I have two suggestions to make, 
as to the most suitable time for the assembling of the classes, either of 
which might be adopted, as seemed most convenient. Let us suppose, 
for example, that the hour in the forenoon is to remain as it is, eleven 
o'clock. We could meet with the children immediately after the 
dismissal of the church, say at half-past twelve or a quarter to one, and 
dismiss at two o'clock. This would give an interval of two hours, before 
the evening service, at six, which might be employed by the teacher in 
visiting his or her scholars, or any other useful wort suitable for the day. 
I believe the hour would be most convenient for those teachers who were 
at a distance, who would thus be enabled to meet with their classes before 
going home. 

One advantage in this long interval is, that it would give us a choice 
of fixing whatever hour would be found most suitable ; and if half-past 
twelve is objected to, the scholars could be assembled at half-past two, 
dismissing at four o'clock ; equally dividing the four hours already men- 
Honed, — giving the teacher two hours after the dismissal of the forenoon 
fervice before he meets with his scholars, and also two hours after the 
•dismissal of the school, to the oommencement of the evening service. 


But the question still remains, — How is the thing to be aooomplished? Are 
the teachers really in earnest in this matter ? If they were anything like 
unanimous, the remedy, I think, is in their own hands. Nor is it neces- 
sary to wait till the churches throughout the city are leavened with our 
views. Any Sabbath school society may take the initiative, by memo- 
rializing the session with which they are connected ; for it is certainly 
within their province, not only to listen to any reasonable proposal of the 
members of the church affecting the interests of the young within its 
pale, but to alter and amend what may be prejudicial to their religious 
instruction. I feel convinced, that if simultaneous eiforts of the kind 
were made by the various societies throughout the Union, it would tend 
very materially to inaugurate a movement that has been too long delayed, 
and for the success ot which very many are looking hopefully forward, 
" when the little one shall become a thousand, and the small one a strong 
nation." — Yours respectfully, John Wbllwood. 


On the evening of the 23rd December, a social meeting of the teachers 
and friends of the Southern District Sabbath School Union was held in 
the large hall of the Rev. Mr. Dick's Church. Mr. Andrew Aird occupied 
the chair. After tea, the chairman addressed the meeting, and referred 
to the growing prosperity and usefulness of the Union, and expressed the 
pleasmre he felt in seeing such a large attendance on this occasion. The 
meeting was addressed by the Revs. Messrs. Jeffrey and Dick. The 
chairman then presented Mr. Morrison with a handsome timepiece; and 
in the course of some preliminary remarks, bore grateful testimony to 
the value of Mr. Morrison's services in conducting, for four years past, 
a Model Lesson Glass for the training of the teachers of the Union. He 
said: " Mr. Morrison's mental, moral, and spiritual character has long been 
known to us. In his profession few stand out more pre-eminently; in 
his administrative ability, he has not many equals. For nearly twenty- 
two years he has been rector of the Free Normal Seminary in our city; 
and its great success as one of our training institutions for teachers, 
as well as an educational establishment, must chiefly be due to the 
talents and energy of Mr. Morrison. At this day he has former students 
and pupils in all lands. To have the requisite knowledge to be a useful 
teacher, is most invaluable ; but the manner, tact, and style to be suc- 
cessful, are also indispensable. In him these are happily combined, s) 
that I can say of him, * He is a man greatly beloved.' Notwithstanding 
all the onerousness of Mr. Morrison's duties in tha Normal Seminary, 
still he finds time to do much work outside of it. Besides his duties as 
an elder in the Free College Church, he also holds the responsible offioa 
of being its session-clerk. I might refer to many other labours of lo?< 
he so faithfully and heartily discharges, but I forbear. The last, but not 
the least, of these is his editorship of the Notes on the Lessons in th) 
Glasgow Sahhath School Magazine. This Union, deeply valuing M?. 
Morriaoa's self-denying laboxuc oi \on^ «& \hfi conductor of its Modd 



Lesson Glass, takes this opportunity of manifesting its unfeigned respect 
and gratitude for his very able, attractive, and instructive labours for its 
good. This is a hearty free-will offering." 

The timepiece bears the following inscription: — " Presented to 
Thomas Morrison, Esq., M.A., Rector of the Free Normal Seminary, 
Glasgow, by the Teachers of the Southern District Sabbath School 
Union, as a mark of affection and esteem, and in token of their apprecia- 
tion of his devoted labours in connection with the Model Lesson Glasses." 
—23rd December, 1878. 

Mr. Morrison replied in appropriate terms. After some practical re- 
marks by the Rev. Mr. Andrew, and votes of thanks to the speakers, 
chairman, and the efficient choir under the leadership of Mr. A. Glad- 
stone, the proceedings terminated. 


How solemn is the day which tells 

Another year is past. 
While a new year its course begins, 

And it may prove my last! 
Oh let me give its opening hours 

To earnest thought and prayer — 
The past review, my vows renew. 

For death and heaven prepare. 
What mercies in the by-gone year 

My grateful praise demand; [^fts 
Life, health, friends, countless precious 

From Gott's all bounteous hand! 
What love unmerited He shews 

To one so vile within I 
Oh how His constant care rebukes 

My coldness and my sin! 
O Lord, 1 humbly own my guilt — 

The Saviour is my plea ; 
He bore the wrath which was my due 

When dying on the tree. 
This is enough; Thy Word declares 

Jesus has pardon won; 
And resting on His work I stand 

Accepted in Thy Son. 


Now with the sinful past forgiven, 

The heavenly prize in view. 
Let me with love and ardour fresh 

The Christian race pursue. 
Lord, take possession of my heart. 

Each day control my will; 
And, made Thy glory to advance, 

May I that end fulfil. 
May love to Jesus in my breast 

Still more and more abound, 
A love constraining me to tell 

His worth to sinners round. 
My great ambition may it be 

Some souls for Christ to gain, 
To speed His cause, and hasten on 

His universal reign. 
When sinners to the Lord return. 

Are welcomed and forgiven, 
God is made glad, and in His joy 

Rgoice the hosts of heaven ; 
For He esteems one soul worth more 

Than earth could e'er unfold. 
Though 'twere a casket fill'd with gems. 

Or one great mine of gold. 


Addbbssing Children. — ^It is not uncommon to find ministers who dis- 
claim ability to interest the juvenile portion of the congregation in their 
utterances. But if it be true that the tastes of manhood are only the de- 
Telopment of childish preferences, and that the child mind demands illus- 
tration and simple exposition, then certainly to cultivate the habit of 
'* talking to children," is to improve in all that constitutes the effective 
and successful preacher to the great congregation. It has been supposed, 
I know, that addressing Sunday-school and all juvenile assemblages 
successfully, depends upon a particular *' gift " or qualification; but after 
all, does not very much of it depend upon hard work and a hearty 
purpose ? 



A MiNiSTEB Beguiled. — Dr. Nehemiah Adams relates, that as he was 
preaching to his people on one occasion, in the midst of his disoourse, 
as his eye glanced from his manuscript, he saw a very small hoy intently 
gazing upon him. He was so struck hy his appearance of interest, that 
he turned for a few moments from his written page, and deliherately 
and tenderly addressed his little listener. What a Sahbath-day that 
was for that boy! How dear his minister became to him! What aa 
impression those few sentences made upon his mind ! Would God that 
ministers might often be beguiled in the same manner. — ITie Congre' 


The Editor finds it necessary to draw special attention to the arrangement 
requiring that all the matter of the Magazine be in the printers' handt 
on the 15th of the month previous to publication. To obviate th^ ddof 
in issuing the Magazine ^ and the consequent inconvenience and hn 
arising from neglect of this rule^ the printers have received instructum 
to insert no communications sent after the 15th. 

It is respectfully requested that reports of the District Unions be limited 
to matter of general interest^ and be briefly stated. 

We cannot undertahe to return rejected communications. 


North-Eastkbn Sabbath School 
Union. — ^This Union met on Monday, 
6th January, — ^Mr. James Howatt 
presiding. It was agreed to change 
the night of meeting from the first to 
the fourth Monday of each month. 
Thereafter, the motion of which 
notice had been given at previous 
meeting was taken up, — viz. : "That 
this Union, convinced that great ad- 
vantages would result to our Sabbath 
school were an earlier hour of meeting 
than the present adopted, recommend 
the directors of the General Union to 
employ such means as they shall see 
fit to Dring about this necessary and 
desirable change." An animated dis- 
cussion took place, from which it ap- 
peared that a pretty general opinion 
prevails, that there is a necessity for 
some chance in the hour of meeting 
of the Sabbath schools; and it was 
finally agreed to transmit the motion 
to the directors of the General 
Union for their consideration. 

Southern District Sabbath 
School Union. — ^This Union met on 

Monday, 12th January — Mr. Aird in 
the chair. It was intimatod that the 
Model Lesson Class, conducted by Mr. 
Morrison during the months oi No- 
vember and December, was a great 
success. The Annual Meeting, which 
took place on the 23d ult., was re- 
ported to have been well attended, 
and that the proceedings, which are 
noted elsewhere, were of a very happy 
nature. Eeports of visits made to we 
following societies were submitted to 
the meeting : — ^Laurieston Parish, Si 
Bernard's Established, Hutoheson* 
town Parish, Caledonia Koad U. P.» 
Queen's Park U. P., Victoria Free, 
and Union Free. A very animated 
discussion took place on the circnltf 
issued by the North-Westem District 
Union, anent a change in the hour of 
meeting of Sabbath schools, which 
resulted in the conclusion, that an 
earlier hour would be more suitable. 
Applications for admission into the 
Union were lodged by Cunningham 
Free, Queen's Bark Free, and Planta- 
tion U. P. Church Sabbath School 



ieSjand Messrs. Aird, M 'Callnm, 
ray were appointed to visit them 
. early date. It was intimated 
die bi-monthly prayer meeting 
. be held on Sabbath, the 18th 
and that it would be of a special 
iter. The office-bearers for 
^5 were nominated, and the 
ig was closed by the pronounc- 
me benediction. 

iKiNE U. p. Church. — The 
en attending the mission Sab- 
schools had their annual soiree 
lesday, 30th December — Rev. 
I Jeffrey, M.A., in the chair, 
addresses and music formed 
)f the entertainment, but the 
pal feature of attraction was 
Christmas trees, loaded with 
is both useful and ornamental, 
led by the teachers and their 
s, from which every one re- 
L something; and all seemed 
r pleased with the evening's 

Western District Sabbath 
School Union. — The directors and 
representatives of this Union met in 
the usual place, at Free St. Matthew's 
Church, on the 29th December last, 
present 15, — Mr. D. M. Lang in the- 
chair. The late Conference in the 
Queen's Rooms was reported to have 
been attended by about 240 male 
and female teachers of the Union; 
and it was stated that the resolution 
then arrived at had been laid before 
the General Union. The convener 
of the Prayer Meetings Committee 
stated that preparations were being 
made for a meebing in January. It 
was agreed to have a Model Lesson 
Class for six or eight nights ; and a 
committee was appointed to make 
the necessary arrangements and send 
intimation to supermtendents. The 
annual meeting of the Union was 
fixed for February, in accordance 
with the General Union's recom- 


What John the Baptist says about Jesus.— John i. 19-36. 
"he Occasion. — John's preaching was exciting much interest. Crowds were 
ig to him, (Matt. iii. 5-7.) The Jews, i. e., m the language of this Gospel, 
larisees, (see v. 24,) were becoming alarmed at the marvellous influence of the 
e preacher, and some suspected that he might be the Christ, who was expected 
this time. They accordingly sent a deputation of priests and Levites from 
Jem to Bethabara to examine John. 

^ohn's Confession. — He was not the Christ. He never laid claim to that 
r. Neither was he Ellas, (see MaL iv. 5-6.) Nor the prophet,— evidently 
ophet foretold by Moses, (Deut. xviii. 15-18, compare Acts vii. 37.) Who, 
was he ? See his answer in v. 23. Compare Isa. xi. 1-3. He was simply a 
"er of the way, the forerunner of th eMessiah. Why, then, did he baptize ? 
oswer is plain. He simply baptized with water, telling them to believe on 
eho was to come. His baptism was a baptism of repentance, (Acts xix. 4,) 
as intended to pave the way for Him who was even then standing among 
Notice here John's wonderful humility. He was unworthy to unloose the 
t of His shoe — the office of a slave. John had no narrow jealousy. He knew 
m place, and he knew that of Christ ; and his one desire is to glorify his 

'^ohn's Testimony to Christ. — Notice here that John had never seen Jesus until 
me to be baptizecL (v. 31, 33.) But God, who conmiissioned him to baptize, 
ven him a sign, whereby he might know Him, (v. 33.) T^e sign was fulfilled, 
) and so John nas no doubt as to who Jesus is, (v. 34.) He believes Him to 
Son of God, and solemnly leaves this belief on record for our benefit. Having 
is assurance of the divinity of Jesus, he at once points Him out, when He 


makes His appearance, (v. 29,) as the Lamb of Gtod that taketh away the sin of the 
world. Mark each expression here. Jesus is the Lamb of God — the Lamb, gentle, 
meek, pure, innocent, uncomplaining, (Isa. liii. 7,) — ^the Lamb of God, the only 
Lamb, His only and well-beloved Son. Remember how Nathan^ in the parable, 
dwelt on the fact that the poor man had only one lamb, (2 Sam. xii. 8.) And how 
ought it to enhance our estimate of the love of Grod for a lost world, when we re- 
member that He gave His only-begotten Son to die for it. Further, He was the 
Lamb of God, the victim approved by God, appointed bv God; and so His death 
was in accoixiauce with God's will. As the Lamb of God, He taketh away the sin 
of the world. " He taketh away," removes entirely, so that no vestige of it remains. 
What a blessed truth ! All sin can be cleansed away in His precious blood. Has 
He taken your sins away ? " He taketh away the sin of the world." It would 
have been a great thing to have saved even one ; but Jesus can save to the utter- 
most, (Heb. vii. 25.) Notice, lastly, verses 35-36. In them you have the meeting 
point of the old and new dispensations. John is the connecting link. He stands 
between the two, and he hands over to Jesus, to the Mediator of the new covenant, 
those disciples who had joined him. His joy was now complete. AlS the friend of 
the Bridegroom, he rejoices when he hears the Bridegroom's voice, and is satisfied. 
These verses are interesting also, inasmuch as they contain the record of the first 
disciples made by Jesus, the beginning of that conquest which will one day include 
the whole world, (Rev. xi 15.) 

Memory Exercise— ^hortGr Catechism 6.— Par. xli. 8-5. 
Suitject to he Proved— J esvis' Death was a Sacrifice for Sin. 

Text for Nan-Reading Classes. 
" Behold the Lamb of God, which taketh away the sin of the 
world."— John i. 29. 

God's Word rejected by Israel's King.— 1 Sam. xv. 1-16. 
1. The Commission, (v. 1-3.)— Saul has been appointed to do a work for God, 
and the means for accomplishing the Divine purpose are at his command. As the 
unknown son of Kish, he was powerless to undertake the work in hand; but Samnd 
reminds him (v. 1) that God nad exalted him to his present high position for hi^ 
designs. He nad not reached the throne through any exertion on his own part^ 
the work was God's; and Samuel standing before him was the living testimony. As 
leader, therefore, of the armies of Grod's chosen people, as the one fitted and pre- 
pared for the work, Samuel asks him to hearken, not to his own commands, hut to 
the words of God himself. "Thus saith the Lord," &c. Notice how exact the prophet 
is. He will not trust to his own interpretation of the Divine will, but gives the 
command in the exact words in which he had received it. Amalek had sinned, 
punishment was now to follow. Glance a moment at the sin of Amalek, which was 
to entail so fearful a punishment. Israel had left Egypt as a nation of fugitive 
slaves, unused to war and the fatigues of a lon^ march. Many trials and tempta- 
tions nad beset them in their weary wilderness journey. As they stood pantingfor 
the heaven-sent waters at Rephidim, the Amalekites came down upon them like 
eagles on their prey, and but for God's interposition, Israel would have been cut of^ 
(Exod. xvii. 8-12.) Amalek's intention was to destroy the whole of the wanderers, 
and God caused Moses to write it for a memorial that He would utterly put out the 
remembrance of them as a nation from under heaven, (Exod. xvii. 14.) Having so 
ruthlessly used the sword, they were to perish by the swoid. They had aggravated 
their first sin by hanging on the rear of the Israelites, and cutting off those who, 
through failing strength and sickness, were unable to keep up with the main hody. 
(Deut. XXV. 17-19.^ It seems to us strange that the descendants should be punished 
for the sins of their ancestors, but during the period of 500 years which had elapsed 
since they had fought at Rephidim they had pursued the same policy. Devastating 


raids were the rule in the south of Judah. The cup of their iniquity was now full, 
and Divine vengeance was now to fail upon them as a nation. National sins merit 
and receive national punishment. 

2. Failure in Eocecution, (v. 4-9.)-Saul was a tried warrior, used to scenes of blood, 
and in every respect well fitted for the task in hand. Like a skilful general, he 
promptly assembled his army at a very suitable spot, Selaim, in the south of Judah, 
on the border of the possessions of Amalek. The speed with which the necessaiy pre- 
parations were made seemed to augur well for the success of the expedition. March- 
ing southward into the wilderness, where their forefathers under Moses had wandered 
forty years, they came to a city, probably the capital of Amalek, and laid wait in the 
TaUey. From the position of the Israelitish army, the city was evidently hemmed 
in. A small band of the wandering Kenites living with the Amalekites were com- 
manded by Saul to depart, lest they should be overtaken in the genersd destruction. 
Their forefathers, relations of Moses, had befriended Israel in the wilderness, and 
had lived with them in Canaan, (Judg. i. 16; iv. 17;) now their friendship was to be 
rewarded. No sooner had they left than the work of destruction began. From 
Havilah to Shur, that is, from the one extremity of the land to the other, just as 
we say of Palestine, from Dan to Beersheba, the work of destruction was carried 
on. So far the command of God has been obeyed ; but here Saul fails in his duty, 
and substitutes his own wishes for Gk)d's direct orders. King Agag is spared, 
along with the best of the flocks, and herds, and spoil, — the refuse alone being de- 
stroyed. Agag was spared, very possibly, that Saul's vanity might be flatterSi by 
displaying such a captive ; the flocks ana herds were spared through covetousness 
on the part of both king and people. The rebellious spirit displayed here declare! 
Saul unfit to rule over God s Israel. He was very vain, and fond of flattery, 
(1 Sam. xviii. 8.) His spirit, covetous of glory in sparing Agag, and of wealth in 
sparing the flocks and herds, shewed him to be totally unfit to be the judge of 
Israel, and as one susceptible of taking a bribe to draw him from the path of duty. 
One who does not know how to obey cannot command. 

3. The Apology, (v. 12-16.)— Repentance is here ascribed to God. Repentance 
is attributed in Scripture to Him, when bad men give Him cause to alter His 
course and method of procedure, and to treat them as if He did "repent of kindness 
shewn," {Jamieson.) Samuel loved Saul; and when the terrible announcement was 
made, he spent all night in prayer, pleading, no doubt, that God would forgive 
the transgression. On the homewaid march Saul came to Carmel, in Judah, (the 
residence, in after years, of Nabal, and not the scene of Elijah's sacrifice;) and here 
his vanity prompted him to set up a place or triumphal pillar to commemorate 
his victory. On reaching the army head-quarters at Gilgal, he met Samuel, and 
declared that the appointed work was accomplished. The lowing of cattle and 
the bleating of sheep arrested the prophet's attention, and, sternly, he asks the 
meaning of the unusual sounds. Throwing the blame on the people, he declared 
that they had spared the best of the sheep and oxen, and, to cover the real motive, 
stated that zeal for the service of God had prompted the action. 

Practical Lessons. 
Two forms of sin are here brought under notice in the narrative :— 1. Amalek's 
sin, that of commission. 2. Saul's, that of omission. There we find that both 
are abhorrent in the eyes of a holy God. The punishment infiicted upon the 
Amalekites is but typicjd of the punishment God will infiict on those who endeavour 
to throw impediments in the way of His chosen, when fieeing from the bondage of 
sin and misery. He may wait long, for He is long-suffiering, but He will not wait for 
ever. All things are naked and open to the eyes of Him with whom we have to do. 
The evil thought which dictates the evil action is as evident to God's all-seeing eye 
as the action itself. Hypocrisy may so cover the sin that the human eye cannot 
penetrate the veil. Plausible speech may deck a foul deed in beautiful colours, 
but the sin, nevertheless, remains, and will at last come to light. The joy of the 
hypocrite is but for a moment. 

Memory Exercise — Shorter Catechism 7.— Psalm i. 1-3. 
Sulfject to be Proved— -God is Displeased with Sin. 


Text for Non-Reading Classes. 
" Now therefore hearken thou unto the voice of the words of 
the Lord." — 1 Samuel xv. 1. 

Israel's King rejected by God.— 1 Sam. xv. 16-35. 
Verses 16-19. — Samuel, in these verses, declares the whole counsel of God with 
reference to the commission of Saul against the Amalekites. The king is stopped 
in the midst of his plausible story about the people sparing the flocks and heids 
of the Amalekites, (v. 15,) and his vanity is at once brought down by the plain 
statement of the position from which he had been raised by God. " When thou 
wast little in thine own sight, wast thou not made the head of the tribes of Israel, 
and the Lord anointed thee king over Israel ? " Gratitude for his exaltation to the 
position of Israel's anointed king ought to have regulated his conduct. The 
distinct charge which he got concerning the Amalekites (v. 3) is again rehearsed, 
(v. 18.) The command was not from Samuel, but came directly from the Lori 
The prophet, who loved Saul so weU, in deep grief asks him why he had forgotten 
the commands of God, and had so debased himself by taking such paltry things 
as sheep and oxen. Verses 17 and 19 brought together shew the pitiableness of 
Saul's conduct He who could from nothing raise Saul to be the head of the 
tribes of Israel, could have easily provided him, had it been necessary, with flocb 
and herds. These had now been obtained by disobeying that God who had so 
exalted him. The sin is not lessened by Saul's vindication of his conduct, (v. 20,) 
but heightened by the announcement of the fact, that the chief offender, the leader 
of those who had so often come in murderous hordes into the south of the land, 
and brought desolation to many a happy home, had not been punished as God 
had commanded. Saul well knew that the sin was his own, as he afterwards 
confessed, (v. 24,) but, like all persons guilty of falsehood, tried to throw the 
blame on others. 

"He that does one fault at flrst 
And lies to hide it, makes it two.** 

The sin was becoming more heinous by reason of these aggravations. In plain 
language, he was condemning himself, and proclaiming himself as quite unfit to be 
the general of an army or the king of any people. The fear of man had brought a 
snare into which Sam had fallen, and from which reliance on the Divine Omni- 
potence could alone have saved him. Saul acknowledges that the spoil ought to 
have been utterly destroyed, shewing that he had sinned knowingly; the reason 
for sparing the cattle — to sacrifice to God — instead of mitigating the offence, 
increases it. God can accept no sacrifice which is the fruit of a direct violation of 
His own commands. Had there not been even one lamb in all Israel to sacrifice to 
Him, God could have provided one, as He did before, (Gen. xxii. 8-13.) Samuel's 
indignation at Saul's shuffling excuses finds vent (v. 22, 23) in a short, but very 
severe rebuke, and with great force and solemnity declares, that as he had 
rejected the word of the Lord, so God had also rejected him from being king. 

Verse 24.^^aul was now driven to extremities. The prophet had been the one 
who had anointed him, and had brought him from obscurity to a throne; 
now, the fear that Samuel was about to take his crown and sceptre from him as 
quickly as he had given them, brings forth the confession, "I have sinned, fori 
have transgressed the commandments of the Lord and thy words." The reaswi 
why he had sinned does not strengthen his position. Slavish fear for his kingly 
position in the eyes of Israel made him fear the people and obey their voice ; du^ 
called on him to fear God, and obey His commands. Alarmed at the position of 
affairs, he entreats Samuel's forgiveness, and asks him not to go away, but to turn 
again that he might worship God. There was, perhaps, a good deal of policy in 
Saul's request. Had Samuel acceded to Saul's wish it would have appeared to the 
eyes of the people to be a countenancing of Saul's preserving the animals for 
sacriSce. The prophet refusing, toima to ^o, and. In attempting to restrain him, 


his mantle was rent. This was at once declared to be an omen or sign that the 
kingdom was rent from Saul, and given to another ; that God, Israel's Strength, 
could not lie nor change His purpose, and that, therefore, what He had said was 
irrevocable. God is here called Israel s Strength, to reprove Saul's presumption in 
rearing the triumphal column at Carmel, (v. 12,) and to remind him that all his 
victories had been gained because that strength was on his side. 

Verse 30. — Saul's repentance did not arise from true contrition, but from a 
feeling that his royal position was at stake, and, lest he should be immediately 
punished for his sin, he abjectly entreats the prophet to honour him before the 
chiefs of Israel. Aft