Fragments.

SCIENCE.-Science in her own "Life of Christ." This ranked

province is a glorious and welcome revealer of God's truths. Let her only be rightly, cautiously, and reverently interpreted.-Roden Noel. AFFLICTION. If any hard affliction hath surprised thee, cast one eye upon the hand that sent it, and the other upon the sin that brought it; if thou thankfully receive the message, he that sent it will discharge the messenger.-Francis Quarles.

ENCOURAGEMENT TO TEACHERS. The head master of one of our Glasgow Board schools sends in the following:-A little boy, John S. Rorke, aged ten, has been suddenly called to his rest; and being one of our scholars, a few notes on his death may be interesting. He was remarkable for his fondness of old people, paying them the utmost reverence, and ready to make sacrifices on their behalf. One old woman (formerly a neighbour) he visited regularly in the Poorhouse, taking with him some little thing to cheer the old body's heart. Among his last visits she gave him a book entitled

among his chief treasures. Within
this book, after he had gone home to
be with Jesus, was found a card,
dated 16th March, 1885, on which he
pledges himself to be the Lord's.
He says, "I promise to live as my
Saviour's loving child and faithful
servant all my life." His life was but
short; though long enough to drop
a seed here and a seed there in the
hearts of many around him, and
blossom
which, doubtless, shall
throughout the endless
ages of
eternity. He was truly a light
among all his associates-the candle
of the Lord shone wherever he went.
Much beloved by his companions in
life, with bleeding hearts at his
death, they collected in halfpennies
and pennies a sum of money with
which they bought a pretty wreath
for the grave of their dear little
friend. "Blessed are all they which
are called to the marriage supper of
the Lamb."

"Perhaps the cup was broken here,
That Heaven's new wine might shine
more clear.

We praise Thee as the days go on."

Intelligence.

GLASGOW SABBATH SCHOOL | friends interested in the religious UNION. The monthly meeting of welfare of the young. Any teacher the Union was held in the Christian or Sabbath school friend would be Institute, on Monday, 8th June-Sir supplied with a copy on making William Collins, president, in the application for it at the Union rooms, chair. There were 45 Directors 70 Bothwell Street, or by sending to present. Reports were read from the secretaries a postal wrapper for the Western, North-Western, and its transmission. A sub-committee Pollokshaws district Unions. Mr. had been appointed to prepare the Richmond, convener of Publications scheme of lessons for 1886. The Committee, reported that the Forty- committee were most desirous to Eighth Annual Report of the state meet the views of superintendents of Sabbath school instruction in and teachers with regard to the Glasgow and suburbs, comprising the scheme, and any suggestions fortabulated reports of the various warded to them would have their Sabbath school societies, was now careful consideration. Mr Thomas published, and was being circulated Gray, convener of the Teachers' amongst the ministers of the city, Examination Committee, reported the superintendents and secretaries that the committee recommended of the various schools, and other that the proposal made to the

connection with which a proposal
was made and unanimously adopted,
that in future the various conveners
shall be appointed, together with the
office-bearers, in March.
The con-
veners shall meet and select members
for their respective committees pre-
vious to the Union's business
meeting in May, at which they shall
submit their selection for approval.

directors by the Southern District | 24. The business of the evening Union, and remitted to them to was the appointment of the new consider,-viz., "the expediency of committees for the current year, in formulating a uniform scheme of Scholars' Examinations for the Union, which could be adopted and the details carried out by the various district and affiliated Unions, or by individual Sabbath school societies," -be sent down to the District Unions for consideration, with the view of ascertaining how far it is likely to secure general approval and support. Mr. Alexander Black, convener of WESTERN DISTRICT SABBATH the committee recently formed for SCHOOL UNION.-This Union met on the purpose of promoting temperance Monday, 25th May-Mr. W. J. principles amongst the young, re- Mitchell, vice-president, in the chair ported, that out of 285 societies com--present 23 directors. The secreprising the Union, 157 had Bands of Hope for the scholars, leaving 128 which had none. It was agreed to bring the subject under the notice of the District Unions, by inviting their co-operation in communicating with these societies which had none, by bringing before the teachers the importance of the work, and by offering assistance to those who may be willing to have Bands of Hope formed. Mr. M'Nidder, from the Dumbarton Union, reported that the arrangements for the Scottish National Sabbath School Convention, to be held there on 1st, 2nd, 3rd, and 4th October next, were progressing satisfactorily. The following among other subjects would be considered: POLLOKSHAWS UNION. - The -viz., Missions in connection with quarterly meeting of this Union was Sabbath Schools," to be introduced held on 27th May, in the Kirk-lane by the Rev. Buchanan Blake; hall, Pollokshaws. The Rev. J. Sabbath School Buildings," by J. Anderson Gardiner, of_Langside, Honeyman, Esq., Glasgow; "The addressed the meeting. He said he co-operation of parent and pupil took a great interest in Sabbath necessary for successful Sabbath school work, and was glad to have school teaching," by Thomas Morri- the opportunity of addressing a few son, Esq., M.A., LL.D., Glasgow; "Infant Classes, and how to teach them," by C. S. Inglis, Esq., Edinburgh; and a "Model Lesson" to teachers would be given by Frederick A. Laing, Esq., Glasgow.

66

tary reported that the annual meeting had been held in the hall of Adelaide Place Church, the attendance of teachers being very good, and the addresses of a most interesting and practical character. Committees were appointed for the ensuing year,―viz., Visiting, Mr. J. Gardner Maclean, convener; Music, Mr. W. H. Murray, convener; Training Classes, Mr. John Fergus, convener; Districts, Mr. R. D. MacEwan, convener; Annual Sermon, Mr. Thomas N. Hill, convener. Messrs. M'Innes, Paterson, and Gillespie, reported on the matters before the meeting of the General Union.

words of encouragement to those engaged in it. In the course of his remarks he said he thought the great point to be sought after in the management of a school was to make the service attractive. The NORTH-WESTERN DISTRICT SAB- children should feel it to be a great BATH SCHOOL UNION.-This Union pleasure to attend the service, and met on Tuesday, 12th May-present should look forward to it as a treat,

consequently he was of opinion that singing should occupy a prominent place. He deprecated too many tasks-these he thought might safely be left to the schoolmasters. Regarding Sabbath School Unions, he

highly approved of them, but they must have life in them, as a weakly one was worse than useless. Mr. Gardiner was accorded a hearty vote of thanks for his inspiriting remarks.

Notes on the Union's Lesson Scheme for 1885.

[These Notes are intended to aid Teachers in their studies at home, and not to be used in the school while teaching.]

Lesson 132.-July 12.

JESUS THE SOURCE OF LIGHT AND FREEDOM.-John viii. 12-36. This lesson is part of that last conversation of Jesus with the Jews, which ended in their seeking to stone Him. It occurred at the feast of Tabernacles, after the incident recorded in the beginning of this chapter. Some interval must have elapsed between that incident and this conversation, for we read in verse 9 that all the people went out, but here the Jews are present again. It occurred in the Treasury, (ver. 20.)

I. We have first Christ's statement that He is the light of the world. Note in this connection what light is, and how it operates. Christ is light, and gives light. He is the source of all light, natural or spiritual. He made the sun, the source of natural light; He is the brightness of His Father's glory, the revealer of the Father, and so through Him we derive our knowledge of God. Dwell on this idea of light, its diffusive nature, its life-giving properties, and shew that in all these senses Christ is the light. Those who follow Him shall not walk in darkness. What is to follow? It is to imitate, to tread in His steps, to believe on Him.

Now, we have the Jewish objection to this statement, and Christ's answer, (ver. 13-20.) The objection is, that as He bears record of himself, His record is not true. Self-glorification, we say, is no glorification at all. This was the objection. Christ's answer is complete. First, the record I bear is true, for I know. His record regarding himself is based on absolute knowledge of who He was. They were judging after the flesh,-i. e., they were judging Him as if He were a mere man, judging according to the outward appearance; but He knew whence He came that He was from God, and that what He said was therefore true. But second, even on the principles of their own law His record was true, for the testimony of two is true. He had this testimony, that of himself, and that of His Father. The testimony of His Father had been given at His baptism, and by the mighty works He had been enabled to do. The Jews purposely misunderstand this reference to His Father, and ask with a sneer, Where is thy Father? Note carefully the answer to this sneering question, as given in verse 19, and see in that answer the great truth that the Father is known by the Son. We can have no true knowledge of God save through the Son, (compare chap. i. 18; xiv. 9.)

II. Still anxious for their salvation, Jesus tries them again. He implies plainly that through Him only could they be saved, (ver. 21, and again ver. 24,) and tells them that one day they would seek Him, but could not find Him, because where He was going they could not come. They mistook this again. They supposed He meant to kill himself, and go, like all suicides, to His own place, (Acts i. 25;) but He corrects this error, and assures them that, apart from faith in Him, there was nothing before them but death, (ver. 24.) Note

this verse, and see what was Christ's teaching' on the question of faith, or belief in himself. There can be no mistake as to what that teaching was. If ye believe not, ye shall die in your sins. Wonderful words to be spoken by the despised Galilean. But this is what He said, and let us make no mistake about it. Faith in Him is essential to salvation, as essential now as when Jesus spoke these words. And these were not His own words, for note the deeply important statement in verse 26. He spake simply what He had heard from His Father. So these words are God's words, telling us that in Jesus alone is salvation to be found.

III. But how can salvation be obtained through Him? Only by His death, (ver. 28,) by His being lifted up. This would be the grand crowning evidence of His being from God; His death and resurrection were in accordance with God's plan and purpose,—were no accidents in His life, but were parts of that course of obedience to His Father's will-a doing of those things which pleased Him.

Many believed on Him on hearing these words, and to them Jesus makes two important statements. To be His disciples it was necessary to continue in His word. Mere assent to the truth is not sufficient, there must be continuance in it. Secondly, the truth, which is His word, would make them free; this would be the test of discipleship. What does He mean by their being made free? Evidently the picture is taken from slavery, (ver. 33-36.) So their condition was that of slaves in bondage, unable to free themselves. The truth would break their bonds, deliver them from the oppressor, and set them free-free from sin-free to do what was well-pleasing to God-free from the law-free from condemnation-free to serve God.

"He is the freeman whom the truth makes free,
And all are slaves besides."

Observe, finally, how this part of Christ's teaching was misunderstood, and how He shews that there is a worse slavery than human slavery-the slavery of sin.

Memory Exercise-Shorter Catechism 28.-Psalm xliii. 3, 4.
Subject to be proved-Jesus Pleased His Father.

Golden Text-"That was the true Light, which lighteth every man that cometh into the world."-John i. 9.

NOTES.-Note the word true. It means here, and generally in this Gospel, real in opposition to what is imaginary. We have it in the Catechism, Christ took to himself a true body. So, I am the true vine, the true bread, &c. This being its meaning, then we see what John signifies when he calls Jesus the true light. Other lights were not false lights, so far as they went they were reflections of the true light. But Jesus alone was the Light. All light, all truth, all knowledge come from Him. In Him are hidden all the treasures of wisdom and knowledge. So we can form some conception of John's statement in this verse, that whatever light there is in any one in this world, it comes from Him who is the True Light.

"Our little systems have their day,

They have their day, and cease to be;

They are but broken lights of Thee,

And Thou, O Lord, art more than they."

Lesson 133.-July 19.

THE MAN BORN BLIND.-John ix. 1-38.

Note the disciples' question regarding the blind man. They thought the blindness must be the consequence of some special sin. Hence Christ's answer in verse 3. Read Luke xiii. 1-5, and you have two parallel cases. This blind

ness was the means of exhibiting Christ's power. So with the death of Lazarus, (chap. xi. 4.) Note the necessity of Christ's working in verses 4, 5. If this necessity lay on Him, what example may we draw from it ? (see Eccles. ix. 10.) Note also the wonderful name Jesus takes to himself-the Light of the World. He is the Sun of Righteousness. He is the Light of life-the Light of men. Is He your light? Have you been brought from darkness into light?

With these remarks Christ cures the blind man. Note the manner of cure; the effect of the cure on the man's neighbours. They could scarcely recognise him. The restoration of his sight had changed his whole aspect. They asked him about the cure, and he told them all he knew. They then bring him to the Pharisees, who examine him closely, and ask him what his own opinion of Jesus was. He tells them. As the miracle has been performed on the Sabbath, some rode off on this, and at once concluded that, even though the miracle were real, the doer of such a work on the Sabbath-day could not be of God. Others, more candid, admitted that a sinner could not have done it. And so there was a division among them.

Matters were becoming serious. The power of the Pharisees would decline if Christ's power were admitted. And so, pretending to deny the miracle, they sent for the man's parents. Note the three questions put to them, their answer, and the reason for the answer. So far they had gained nothing; and now they have recourse to a low trick, to try and frighten the man into a confession that there had been no miracle. Pretending that they had got some important evidence from his parents, they call him in again, and ask him to give God the glory, for they had discovered that Jesus was a sinner. He refuses to enter on any discussion on this point, but adheres to what he himself knew,-I was blind, now I see. He knows this to be true, and their statement that Jesus was a sinner cannot change that fact. Note how practical knowledge will brush away all sophistries. I was a sinner-I am now saved. If I know that, I may keep my mind easy as to what enemies may say of Christ. Can you give such an answer? You were blind-do you now see? Christ alone can give this light, (Eph. v. 14.)

Unable to shake the man's statement, the Pharisees try to entangle him in contradiction, by cross-examining him, (ver. 26.) But he is not to be so caught. He has told them already, and can only account for their inquisitiveness by supposing that they meant to be His disciples. This went home to the quick, and they lose their temper, and begin to revile the man. They were Moses' disciples. Moses was an accredited witness-one truly sent from God; but as for this fellow, they knew nothing about Him. One last blow the man gives, and that brings matters to a crisis. He expresses his surprise that they, who were the professed guides and teachers of the people, should not know whence one who had done this miracle came. He expresses his own firm believe that God would not have given this power to a sinner, and that Jesus must be from God. This was gall and wormwood to the Pharisees. They first mock the man, and then turn him out of the synagogue. But men might cast him out; Jesus would not. He found him: that implies that He went in search of him. Is not this always His work? Is He not always seeking, always finding? He has been seeking you. Has He found you? Note the question put to the man when found. Dost thou believe? Always so-faith is the first thing. Believe on whom?-On the Son of God. Even so; this alone can save us. Think of that question, and ask it of yourself-DOST THOU BELIEVE ON THE SON OF GOD? Memory Exercise-Shorter Catechism 29.-Psalm xliii. 5.

Subject to be proved-Jesus is Mighty to Save.

Golden Text-"Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them."Hebrews vii. 25.

NOTES.-Who can be saved by Him?-Those who come unto God by Him. That is the condition. No other way of access but by Him. This runs through