stimulate each other in a course of self-improvement, than a place where the systematic pursuit of any branch of learning or science is carried on. The annual excursion during the Fair Holidays had been to Oban. The Library contains about 2,500 volumes. The apartments are open to the members throughout the entire week.

mitted the completed report of the District Allocation Committee, with schedule proposed to be issued to every society to enable a thorough and systematic canvas of the whole district to be made previous to December next. As far as possible the district allotted to each church by the Home Mission Union had been allotted to the Sabbath School Society of that church. The enlarged map of the district was marked off with a distinctive number and colour for each society, and details made as clear as possible for the respective schools. He appealed to the representatives present to aid in securing the hearty co-operation of each school in carry-VENTIONS. ing out the work, so that it might be fellow-workers in America may be done thoroughly and promptly, and reliable statistics of the state of Sabbath school instruction in the district obtained.

The maintenance of the Institute involves an annual expendi ture of about £20. The prominent features of the Institute are the Bible Classes, which, more than anything else, cement the members to each other.

AMERICAN SABBATH SCHOOL CON-
The activity of our

inferred from the numerous conven-
tions of teachers which are held
annually throughout the United
States. In the Times of May 13th,
we find announcements of eighteen
such gatherings :-viz., 15 State, 2
Territorial, and 1 Provincial Conven-
tion. In every instance the sessions
extend over two days, and the
attendance is composed largely of
teachers who travel great distances.

SPOUTMOUTH BIBLE INSTITUTE.The 37th annual meeting of the Spoutmouth Bible Institute was held in the apartments, St. Andrew Street, on Friday, 8th May, at eight o'clock in the evening. The Rev. Hector Hall presided, and there were present Messrs. R. M. Murray, ROTHESAY-NEW PARISH SABBATH Andrew Henderson, Michael Connal, SCHOOL.-A most successful soiree in J. C. Gibson, James M'Ewen, and a connection with this Sabbath school fair attendance of former and present was held in the New Public Hall, members. The report of the Senior Rothesay, on the 13th March. Acting Bible Class, conducted by Mr. on hints contained in The Sabbath Henry Lauder, and that of the Junior School Magazine, the superintendent, Bible Class, conducted by Mr. Wm. Mr. James Fisher, determined that Ross, were read. The course of study the children should entertain themof the one, which has comprised 18 selves, without the aid of a magic members, has been on the "Moral and lantern or the other adjuncts usual Saving Truths of Christianity;" that at soirees. The result was very satof the other, which has numbered isfactory. A children's choir of 30 14, has been on St. Paul's Travels." "voices was trained to sing a selection The well appointed evening classes of hymns from the first supplement of the School Board have withdrawn some members from the weekly meetings, which used to be a feature of the Institute; but though the Literary Classes have been kept up, it has been felt that the Institute is changing its character, so as to be more a place where young men can meet, and form friendships, and

66

to the Union Hymnal, and it was the means of much pleasure to the younger scholars and parents who were present as spectators. Recitations and solos, rendered by some of the other scholars, kept up the attention of all present until the close. The Rev. Mr. Macloy occupied the chair, and delivered a suitable address.

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 128.-June 14.

THE YEAR OF JUBILEE.-Leviticus xxv. 1-17.

I. Seven was an important division of time among the Hebrews. Every seventh day was a day of rest. Every seventh year was a year of rest. Seven times seven years (49) were counted, and the year succeeding (the fiftieth) was a year of rest.

1. The Sabbatical Year, (ver. 1-7.)-Every seventh year was to be a year of rest, a Sabbath of the land, they were neither to sow the field, nor prune the vineyard, (ver. 4.) Neither were they to reap the harvest that grew of its own accord, nor gather the usual vintage, (ver. 5.) What was to be done with the crops that grew spontaneously? (See ver. 6, 7.) Note in connection with this,(a) The actual produce of the land would not be diminished. The rest which the ground obtained by being allowed to lie fallow would render it more productive during the remaining years. Constant cropping of any soil will diminish its fertility, its productive powers.

(b) The Sabbatical year was a sort of poor law. The crops that grew were at the disposal of the poor, for the slave and for the stranger. These classes could legally claim whatever portion of them they chose to gather. See how beneficent these old Jewish laws were. Note also and dwell upon the fact that the cattle and the herds were to enjoy this rest. They were to be freed from labour. God taketh care of the oxen. The lesson is manifest-He expects us to be kind to these lower animals. It may be noted further that all debts were cancelled this year, and all Hebrew slaves set free, (Deut. xv.)—the whole of which should be read in connection with this lesson.

II. The Year of Jubilee, (ver. 8-17.)-The word Jubilee means loud of sound, and the year was so named because it was ushered in by the blowing of trumpets. It happened every fiftieth year, (ver. 8.) It commenced on the tenth day of the seventh month, the day of atonement, the most solemn day in all the year, (ver. 9.) It was a year of liberty, in which the land was to revert to its original possessors, (ver. 10.) It was also, like the Sabbatical year, to be a year of rest, (ver. 11, 12;) but its grand feature was to be the return of every man into his possession, (ver. 13.) From this sprung the law that the price of land was regulated by the Jubilee. The purchase money of any land that had to be sold was to depend upon the number of years that had to elapse between the sale and the next Jubilee, (ver. 14-16.) There was danger that a buyer might take advantage of the needy circumstances of a seller, and give a less price than the land was worth. Forced sales are generally attended by loss. But this was strictly forbidden under the Jewish law, (ver. 17.) Oppression was severely denounced. Notice in connection with this,

(a) A native born Hebrew could never become a mere serf-he returned into his possession absolutely free from all debts or mortgage on his land whatever. (b) The alienation of land was limited to a definite number of years. (c) The accumulation of land in the hands of a few capitalists was impossible. (d) The integrity of the tribes and the families in the tribes was secured. (e) The necessity of proving their title caused great attention to be paid to genealogies, and so there was no difficulty in tracing the descent of Mary-the mother of our Lord-back to David, of whose seed Messiah was promised to come. There can be little doubt but Isaiah lxi. 1-3 was suggested by the Jubilee. This was a prophecy of Christ, (Luke iv. 16-21.) He expressly applies it to himself. Hence a wide application can be given to the year of Jubilee. It

was a type of that liberty wherewith Christ has made His people free; that liberty which cancels every debt-every sin, and restores us to our original condition-that of sonship. The analogy can be easily worked out in all its details.

Subject to be proved-We should be Kind to each other.

Memory Exercise-Shorter Catechism 24.-Paraphrase xxv. 7, 8.

Golden Text-" Be kindly affectioned one to another with brotherly love; in honour preferring one another."-Romans xii. 10.

NOTES.-We have here the Christian law of brotherly love. It arises in this way: All men are members of one great family-all are brothers, and should treat each other as such. This is more particularly the case with all those who are of the household of faith. They are brothers in an especial sense. They are members one of another-being all members of Christ. Take Paul's own illustration-the members of the body, all having their own use, but constituting only one body. Hence the duty of brotherly kindness. Give examples of this grace, shewing how even children can practice it in daily life to their brothers and sisters, to their companions, to all. Notice also the last chance of the text. We are so apt to think of ourselves-to be selfish-that we overlook our brother's claims. But when once we learn to value others as we value ourselves, then we gladly give them their proper place.

Lesson 129.-June 21.

THE BLESSING AND THE CURSE.-Leviticus xxvi. 1-33.

I. The Blessing, (ver. 1-13.)-" The blessing of the Old Testament was prosperity--the blessing of the New is adversity," says Lord Bacon. (For an illus tration of this saying, compare this chapter with Matthew v. 3-12.)

1. The Conditions of the Blessing, (ver. 1-3.)—The one condition was absolute obedience to God's statutes and commandments.

2. The Blessings, (ver. 4-13.)

(a) Outward prosperity-plenty for man and beast, seasonable rain, rich harvests, and fruitful vintages, (ver. 4-5)

(b) Peace in the land, safety from wild beasts, and from the sword, (ver. 6.) (c) Success in war against all their enemies, (ver. 7-8.)

(d) Great increase of population, but abundance for all, (ver. 9-10.)

(e) Chief of all-they should have God dwelling among them in His tabernacle; He would be their God, and they should be His people.

What pledge had they of all this? What God had already done for them, (ver. 13.) The sense of His past goodness is the pledge of His faithfulness, if they will keep the condition.

One or two illustrations may be given. In Joshua's day no enemy could stand before them. During the times of the Judges the land had rest so long as the people kept the condition-so long as they were obedient.

II. The Curse, (ver. 14-33.)—Observe it was an ever-increasing curse-growing heavier in proportion to their impenitence, (compare ver. 18, 21, 24, 28;) but in substance the curse was to be the very reverse of the blessing:

(a) Blight and famine, (ver. 16.)-The heavens should be as iron, and the earth as brass, (ver. 19-20.)

(b) Temporal evils, (ver. 16;) war in their gates, (ver. 17 ;) the land overspread with wild beasts, (ver. 22.)

(c) Defeat at the hands of their enemies, (ver. 17.)

(d) A thinuing of the population by pestilence and famine, and want of the ordinary necessaries of life, (ver. 25-26.)

(e) They would be utterly forsaken of God, and cast out of the land, (ver. 30-33.)

Shew how these curses were all fulfilled in their history.

Then the practical application of this lesson: "Whatsoever a man soweth, that shall he also reap," (Gal. vi. 7.) This is the one great universal truth which this chapter emphatically teacheth. Give illustrations suitable to the present day and to the scholars. God still owns and blesses the diligent, the obedient, the truthful, the honest boy. One of this character will get on, whereas one of the opposite character will not get on. This is God's ordinance, and we need not try to fight against it.

But this lesson can easily have a wider application.

Read Romans ii. 4-11, and learn that not merely earthly, but eternal prosperity depends on ourselves. Observe how, in the passage, the Apostle lays stress on obedience: Obey and live; disobey and die. Of course real obedience can be rendered only by the renewed heart, and so we always come back to the same grand principle, that a sense of sin forgiven can alone lead to new obedience, and those only can render acceptable obedience whose hearts have been enlarged to run in the way of God's commandments.

Subject to be proved-God Rewards according to Works.

Memory Exercise-Shorter Catechism 25.-Paraphrase xxv. 9, 10.

Golden Text-"Who will render to every man according to his deeds."Romans ii. 6.

NOTES.-The notes on the lesson will assist in getting at the import of this text. The importance of deeds, of works, as the true test of character, and the connections between our deeds, and our reward or punishment. Take the Parable of the Sheep and Goats as an illustration,- Inasmuch as ye did," "Inasmuch as ye did not." On these two hang the result. Take simple examples, as pointed out in the notes, and examples within the experience of the children. Take honesty or truthfulness, and shew that, do what we may, honesty will always be the best policy. "A straight line is the shortest in morals as well as in geometry."

Lesson 130.-June 28.

REVIEW-CHRIST THE GREAT ANTITYPE.

Instead of attempting to revise all the lessons of these two months, it might be advisable to dwell on their prominent features, as setting forth great Gospel truths. We have

I. The tabernacle erected in the midst of the congregation, setting forth God's willingness to abide-to dwell-among His people.

II. But God can be approached only by an intercessor. Aaron and his sons were consecrated to transact between God and the people. Our intercessor is the Lord Jesus, who has gone within the veil, there to appear in the presence of God for us.

III. God's method of forgiveness set forth very clearly by the ceremonies of the great day of atonement. First-Sacrifice-atonement made-one goat killed. Second-Sin actually taken away on the basis of this atonement. The second goat sent into the wilderness bearing the sins of the people. Christ contains both in himself-He is the propitiation and the sin-bearer.

IV. Through Christ we are restored to our original condition of sonship, as expressed by the Jubilee.

V. If we are sons, we must exhibit the fruits of sonship-must live as sons. In some such way as this the Review may be made to illustrate, as in a picture, the great facts of the world's redemption.

Memory Lesson-Shorter Catechism 26.-Paraphrase xxv. 11, 12. Golden Text-"Beginning at Moses and all the Prophets, He expounded unto them in all the Scriptures the things concerning himself."-Luke xxiv. 27.

NOTES.-Take in connection with this text, John v. 46, and Revelation xix. 10, (last clause.) What has to be done is to shew that the Old Testament is full of Jesus-that Moses wrote of Him, and that the testimony of Jesus is the spirit of prophecy. To do this take the scape-goat as an example, and shew how it pointed forward to Christ's redeeming work; or take the consecration by blood, and shew how without shedding of blood there was no remission, and how this typified Christ's sacrifice on the Cross.

Lesson 131.-July 5.

JESUS THE WATER OF LIFE.-John vii. 37-53; viii. 1.

The incident on which this lesson is founded occurred at the feast of Tabernacles. The impression produced upon the people by Jesus was such that the Pharisees had sent officers to arrest Him, (ver. 32.) It was just on their arrival that Jesus uttered the exclamation of verses 37, 38. Now, what suggested this form of the cry? We know the day-it was the last day-the great day-of the feast. It was customary at this feast for the priests to go to the pool of Siloam and draw water thence in golden vessels, which they carried and poured out in front of the temple, whence it trickled down towards the city. There is a reference to this in Isaiah xii. 3; and in Ezekiel xlvii. 1-12 we have a more distinct reference to the same thing. The water poured out was a type of the Gospel, beginning as a mere runnel in Jerusalem, but spreading and growing into a mighty river, carrying healing in its course.

Jesus stood by the spot where the waters had been poured out, and as He gazed on the dried-up runnel, He cried, "If any man thirst, let him come unto me and drink."

Such were the circumstances in which these memorable words were uttered, and they give them a deep significance. John tells us distinctly, in verse 39, what the words refer to.

Now apply them-thirst, what is it, and what does it mean here? (Compare Matthew v. 6.) Illustration: The parched Israelites in the wilderness crying for water, and their earnest look at Moses standing by the rock. How is the thirst to be quenched ?-Only in one way. Come unto me. (Compare chap. iv. 13, 14, and the parallel case of hunger and bread, chap. vi. 34, 35.) Jesus presents himself as the bread of life and the water of life. (Compare also Isaiah lv. 1, and many other passages.) The effect of these words. Some say Jesus is the Prophet. (Compare Deut. xviii. 13-18.) Others say He is the Christ, the promised Messiah. But some object to this, that Christ could not come from Galilee. They knew the prophecies regarding the Christ, that He was to be born in Bethlehem, and to be of the seed of David. (Compare Psalm cxxxii. 11; Micah v. 2.) But Jesus came from Nazareth, therefore Jesus cannot be the Messiah. See on what slender and ignorant grounds people will reject the claims of Jesus. They might have known, if they had inquired, that Jesus was born in Bethlehem, and that Mary was of the house and lineage of David. But they did not wish to know, and gladly caught at any excuse.

A further effect. The officers returned without Him, (ver. 45.) See their reason, (ver. 46.) It was a remarkable testimony, coming from enemies: "Never man spake like this man." The Pharisees could answer only with a sneer, (ver. 47-49.) "You are like the common herd," they said; "all deceived-no man of standing or position has given in his adhesion to this deceiver-have any of the rulers or of the Pharisees believed on Him?-we should think not." This was all they could say-only they add, "This people, who knoweth not the law, are cursed." (Compare with this Paul's remarkable estimate of Him, Gal. iii. 13. Also compare 1 Cor. i. 26-28.)

But a defender comes to the front. Nicodemus again appears. We have had no notice of him since his memorable night interview with Jesus, (chap. iii.;)