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 THE SABBATH-SCHOOL INDEX.

 POINTING OUT

 THE HISTORY AND PROGRESS OF SUNDAY-SCHOOLS, WITH APPROVED MODES OF
 INSTRUCTION, EXAMPLES IN ILLUSTRATIVE, PICTORIAL, AND OBJECT-TEACHING;
 ALSO THE USE OF THE BLACKBOARD, MANAGEMENT OF INFANT-CLASSES,
 TEACHERS' MEETINGS, CONVENTIONS, INSTITUTES, ETC., ETC., ETC.

 BY R. G. PARDEE, A.M.


 PHILADELPHIA:
 J. C. GARRIGUES & CO.,
 148 SOUTH FOURTH STREET,
 1868.


 Entered according to Act of Congress, in the year 1868, by
 J. C. GARRIGUES & CO.,

 In the Clerk's Office of the District Court of the United States,
 for the Eastern District of Pennsylvania.

 WESTCOTT & THOMSON,
 Stereotypers,
 PHILADELPHIA.

 Jas. B. Rodgers, Pr.
 52 & 54 N. 6th St.




PREFACE.


A few years ago the author prepared a little Manual entitled "The
Sunday-School Worker Assisted," etc., which was so favorably received
as to call for a large edition without any special advertising. What
has seemed to be a most imperative call has again come up, from
various sections of our land, and from many denominations of
Christians, for a fuller and more complete work, illustrated with
examples. If our pastors, superintendents or teachers, wished for
specific details of all the departments of the Sabbath-school, they
complained that they were compelled to purchase a dozen English and a
dozen American works, and even then there were important topics of
information still unreached. Besides, books written a quarter of a
century ago will not fully meet the requirements of an intelligent
Sabbath-school man at this day. The cause is making constant progress,
and many real improvements have been made during the past few years
which are worthy of special record and notice.

Never before has the Holy Bible been so exalted, so taught, so
applied, and made so interesting as now. Never before were our best
Sabbath-schools devoted to such pure, simple, child-like worship of
God as now; and never before was the high and holy aim of _immediate
conversion_ of the scholars to Christ, and then their thorough
religious training, kept steadily in view, as it is in many
Sunday-schools at the present time.

The Sabbath-school, as the true working-field of the Christian
churches ("The Bible School," as Dr. Chalmers called it), is now the
grand rallying cry of the faithful.

The aim and design of this work is to observe, collate, and condense,
as far as possible, the _best_ thoughts, experience, and observation
of Sabbath-school laborers and authors, not only in this country but
also in Great Britain, and to combine these with the observation and
experience of the writer during the last forty-five years. The author
is greatly indebted particularly to the London Sunday-School Union
publications, and to _The Sunday-School Times_ of Philadelphia, as
well as to most of his fellow-laborers and writers in both countries.
Gladly would he give credit in every instance, but their works have
been so read and their thoughts gathered up, preserved, and noted for
use during many years, and their views so assimilated with the
author's and made his own, that he is now quite unable to trace them
accurately to their right sources. They have become the property of
all, and he has appropriated and adopted them into the line of his own
thought in the one great work.

The best examples and the best new improvements are here given for the
Sabbath-school artist to copy. No one man or school or country
embodies them all. None, however, are mere theories. Everything here
stated has been tried and proved.

The future progress of the Sabbath-school will be carefully watched,
in order to add to or modify subsequent editions of this book, so that
the Sabbath-school worker, with no other guide-board but this "Index,"
may be enabled, by divine grace, to enter the right path and to do a
good Christian work in training up the children and youth of his
generation.

THE AUTHOR.

NEW YORK, _February, 1868_.




CONTENTS.

       I. THE SABBATH-SCHOOL                                         7

      II. HISTORY AND PROGRESS                                      10

     III. CONVENTIONS                                               23

      IV. INSTITUTES                                                31

       V. THE SUPERINTENDENT                                        39

      VI. THE LIBRARY AND LIBRARIAN                                 53

     VII. THE SECRETARY                                             59

    VIII. THE TEACHER                                               61

      IX. PREPARATION                                               63

       X. THE TEACHER TEACHING                                      70

      XI. ILLUSTRATIVE TEACHING                                     87

     XII. PICTORIAL TEACHING                                        94

    XIII. OBJECT-TEACHING                                          103

     XIV. THE BLACKBOARD                                           112

      XV. THE INFANT-SCHOOL                                        124

     XVI. YOUNG MEN AND WOMEN'S BIBLE-CLASSES                      145

    XVII. THE ART OF SECURING ATTENTION                            157

   XVIII. THE ART OF QUESTIONING                                   163

     XIX. THE TEACHERS' MEETING                                    174

      XX. VISITING THE SCHOLARS                                    184

     XXI. SYSTEMATIC DISTRICT CHRISTIAN VISITATION                 188

    XXII. NEW MISSION-SCHOOLS                                      192

   XXIII. THE CONVERSION AND CULTURE OF CHILDREN.--_Children's
            Prayer-meetings, etc._                                 200

    XXIV. PREACHING TO CHILDREN                                    208

     XXV. CHILDREN'S MEETINGS AND MONTHLY CONCERTS                 212

    XXVI. AUXILIARY ASSOCIATIONS.--_Temperance Societies.--
            Missionary Associations_                               215

   XXVII. SABBATH-SCHOOL MUSIC                                     221

  XXVIII. MEANS AND MEASURES.--_Anniversaries.--Excursions and
            Exhibitions.--Premiums and Rewards.--Benevolent
            Contributions.--Catechisms.--Two Sessions.--
            Constitution and By-Laws_                              224

    XXIX. SABBATH-SCHOOL GUARDIANS.--_Parents.--Pastors.--
            The Church.--The Community_                            230

     XXX. MISSIONARY AGENCIES.--_Neighborhood Prayer
            Meetings.--Bible Readers.--Industrial Schools.--
            Boys' Meetings_                                        237

    XXXI. THE QUESTION BOX.--_The Answer Box_                      240

   XXXII. MISTAKES OF TEACHERS                                     248

  XXXIII. HELPS FOR TEACHERS.--_The Teacher's Covenant_            251




I.

THE SABBATH-SCHOOL.


It is a place where the churches of Christ meet with the children and
youth for the worship and service of God. It is the Church of God
caring for the children on the Sabbath day. Every song of praise, as
well as every prayer and reading and study of the Word of God,
together with every exhortation, address or sermon, should rise to a
high and holy act of simple, life-like, child-like devotion. The place
should be comfortable, attractive, light, airy and cheerful. It should
be dry and well warmed. The walls may be covered with prints, hymns,
and Scripture mottoes; or, as some of our wealthy congregations have
done, they may be frescoed beautifully with illuminated texts or
paintings representing Scripture scenes, to attract the children to
the house of God--to their _Sabbath Home_. Especial care should be
taken that the seats provided are adapted in size, height, and form,
to all ages and sizes, from the wee ones in the infant classes up to
the larger scholars and the members of the adult classes. The
three-sides-of-an-octagon form of seat is found to answer well, and is
much cheaper than the circular seats. Infant classes will need a room
by themselves, and sometimes raised seats are to be preferred. A good
blackboard and crayons, with good maps, should be furnished to every
room, together with a well-selected library, both for teachers and
scholars. Keep on file a few good Sunday-school papers and magazines.
It would be well also to have a few reference Bibles and a Bible
Dictionary. But the glory of the Sabbath-school is the open Bible, the
living Teacher, the Church Militant and aggressive. Said De Witt
Clinton: "The Sunday-school is one of the three great powers by which
the moral world is to be moved." Says the Rev. Dr. Daggett: "The
Sabbath-school is to do vastly more than all other agencies of the
Church." Said John Angell James: "In a few years we shall look upon
all the past progress of the Sunday-school but as the beginning, as a
kind of first-fruits, an earnest of the future of this great
institution of the Christian Church." Said the Rev. Dr. Campbell, of
the _British Banner_, London: "With respect to countless multitudes,
it is mainly the work of the Sunday-school teacher to carry out the
command of our Lord to preach the gospel to every creature. The
Sunday-school, for the _individual_, for the _family_, for the
_Church_, for the _nation_, and for the _world_, is one of the
principal mottoes to be inscribed on the banners of the faithful; and
many well-meant but feeble agencies on which much religious activity
is now _frittered_ away, will, we believe, at length be merged in this
grand institution. The conviction is strong in our mind that the
Sunday-school Union, as a great central source of light, life, and
power, is on the threshhold of a glorious career of usefulness, and
will speedily become, in the hands of the great Master, an agency for
good to an extent beyond all present appreciation by the Christian
Church."




II.

HISTORY AND PROGRESS.


The history of Sabbath-schools is nearly allied to the onward progress
of the Church of God in the earth. In all ages, whenever pure religion
has been revived, it would seem that especial attention has always
been given to the early religious instruction and training of children
and youth by the Church of God; and herein lies the grand
SUNDAY-SCHOOL IDEA. Says a Scotch divine: "Vital religion, and the
godly upbringing of the young, have ever gone hand in hand." The soul
is diseased, and a Bible education is the only remedy. In that
wonderful BOOK, which extends its record over the long period of four
thousand years of this world's history, there is throughout a
wonderful regard for children. Of the patriarch Abraham, nearly four
thousand years ago, it is written: "For I know him, that he will
command his children and his household after him, and they shall keep
the way of the Lord." Gen. xviii. 19. With what wonderful power does
the history of the childhood of Joseph, and Moses, and David, and
Samuel, and Daniel, illustrate the value of the instruction and
religious training of children.

When Moses, the great lawgiver of Israel, received the law amid the
thunderings and lightnings and earthquakes of Mount Sinai, he called
"ALL Israel" together (Deut. v. 1), and by divine direction his words
were (Deut. vi. 6): "Hear, O _Israel_.... These words, which I command
thee this day, shall be (1) in thine heart: and (2) thou shalt _teach_
them diligently unto thy children," etc., _i. e._, the _Church's_
children--not parents exclusive, but inclusive of course. "Israel,"
that was called upon by Moses, was the Church of God upon earth, and
it is her express duty to the end of time to see that all her children
shall be "taught of the Lord." It is true that parents are the
divinely-appointed guardians and instructors of their children, and
this obligation rests upon them; and yet they are, alas! too often
incapable of the religious instruction of their own children or of any
other, besides being often indifferent; and the Church of God, by her
catechetical or Sabbath-school instruction, has always had, and
probably will always have, to supply the lack of unfaithful parents.
There is no agency which so supplies the lack of _mothers_ as a good
Sabbath-school.

Thus we find in Deuteronomy, nearly four thousand years ago, the great
Sabbath-school principle foreshadowed and embodied; and where, we may
ask, can be found in all the Bible a more definite authorization or
_divine appointment_ for any of the great denominational Christian
Churches which now so bless our land than is here found for the
Sabbath-school? It is ordained and blessed of God. The Sabbath-school
is simply the Church of Christ putting forth its legitimate effort in
its most inviting field of action. It is _the_ regular systematic
working department of the Christian Church--not an outside auxiliary,
but an inside,--the Church itself in action; and as such let it be
carefully guarded and cherished. The same Divine lips which said "Go
preach," said also and equally to his disciples, "Go _teach_." Says
the Rev. J. H. Vincent: "There is just as much divine authority for
the Sabbath-school as there is for the sanctuary--no more." Our Divine
Lord and Master himself repeatedly astonished his own disciples by his
particular notice of and care for little children, and with sore
displeasure he rebuked his followers for hindering them from being
brought to him.

It was not until nearly the close of the second century, or, according
to Tertullian, in the year A.D. 180, that the Christian Church felt
compelled, in order to check the defection of heathen converts, to set
about the establishment of those celebrated catechumenical schools, of
which Origen was one of the catechists, for the systematic religious
instruction by the Church of Christ of the children and youth.

So useful and necessary, however, did this work prove itself to be,
that very soon similar schools were universally established. They
continued to flourish until near the close of the sixth century, when
they declined and became obscured for ten long centuries in the gloom
of the Dark Ages, with only an occasional prince, or pastor, or layman
in the spirit of the Master, to teach the children the way of life.

In the sixteenth century, however, on the dawn of the Reformation,
Martin Luther established his celebrated Sunday-schools at Wittemberg
in the year 1527; and soon after John Knox inaugurated the
Sunday-schools of Scotland, "with readers," as the history of Scotland
informs us, in 1560; so that on the incoming of the Reformation the
children were again "taught of the Lord." In the year 1580, Borromeo,
the pious Archbishop of Milan, established a system of Sunday-schools
throughout his large diocese in Lombardy.

In our own land our Pilgrim Fathers early entered upon the work; for
Ellis, in his History of Roxbury, Massachusetts, says: "In 1674, 6th
11th month, is the first record of a Sabbath-school." The records of
the Pilgrim Church in Plymouth, Massachusetts, inform us that a
Sabbath-school was there organized as early as in 1680. Joseph
Alleine, the author of the "Alarm to the Unconverted," opened a
Sabbath-school in England in 1688, and many others might be mentioned
in both countries in succession. But the first Sabbath-school of which
we have any _authentic, definite, and detailed_ account, extending
over a period of a quarter of a century, was that established by
Ludwig Hacker in Ephratah, Lancaster county, Pennsylvania, as early as
the year 1747. It was continued uninterruptedly during a period of
more than thirty years, until the building was taken for a soldiers'
hospital in the time of the Revolutionary War. It enjoyed precious
seasons of revival, and had its children's meetings, and we are
informed that many children were hopefully converted to God. We have
before us a long letter from Dr. Fahnestock to the Rev. W. T.
Brantley, D.D., of Philadelphia, written in 1835, detailing many
interesting facts connected with the history of this Sabbath-school,
drawn from living pupils and records.

Robert Raikes instituted not only, but _organized_, the SYSTEM of
Sabbath-schools, and popularized them in England, in Gloucester, in
February, 1781. All benevolence was single-handed until such men as
Robert Raikes and William Wilberforce _organized_ it, and sent it
forth systematized on its errand of love, mercy and salvation
throughout the world. Before this, as we have seen, there were
isolated occasional Sabbath-schools, but their influence was confined
mainly to one city, one town, or one church, and expired with an
individual. But Robert Raikes "founded Sabbath-schools for the Church
universal." John Wesley preached and _organized_. George Whitefield
preached, and did not organize. Robert Raikes _organized_
Sabbath-schools, but his predecessors did not do so. And we can in
both cases see the important difference. Within the short space of
four years from the period when Mr. Raikes established his first
Sabbath-school in Gloucester, England, more than one-quarter of a
million of children in England were enjoying the blessing of
Sabbath-school instruction. All honor, then, to Robert Raikes!

To Bishop Ashbury appears to belong the honor of first introducing
Robert Raikes's idea of Sabbath-schools into this country, in Virginia
in 1786. How long the school was continued, or what was its influence
in Virginia, we are unable to state.

The first "Sunday-school _Society_" was formed in London, September 7,
1785. This was on the system of paid teachers, but when the plan of
voluntary, unpaid teachers had become established, this society gave
place to the present "London Sunday-School Union," which was organized
to meet this change on the 13th of July, 1803. Both of these societies
were formed on the union plan, including the various denominations,
the first including an equal number of Churchmen and Dissenters in its
management.

The First-day or Sunday-School Society in Philadelphia was organized
in 1791, and Bishop White was its first president.

We learn from a carefully prepared editorial in the first volume of
the "Sunday-School Teacher's Magazine and Journal of Education,"
published in New York, 1823, that after a careful personal interview
of the editor with the parties, he had been enabled to ascertain the
precise time and the circumstances under which the first
Sabbath-school was commenced in New York city. Mr. and Mrs. Divie
Bethune had spent part of the years 1801 and 1802 in England, where
they had observed the progress of Sunday-schools in Great Britain; and
on their return, in connection with their pious mother, the late Mrs.
Isabella Graham, they arranged their plans, and "in the autumn of 1803
these three Christian philanthropists opened the first Sunday-school
in New York for religious and catechcetical purposes, at their own
expense, at the house of Mrs. Leech, in Mott street." Mrs. Graham and
Mr. and Mrs. Bethune then established two other Sabbath-schools in
other parts of the city, and soon after one for the children in the
alms-house in New York. It is to the same source, too, that _adult_
schools owe their commencement in this country, or at least in New
York. Mrs. Graham, it is stated, opened the first adult school in
Greenwich, in 1814, on the second Sabbath in June, only about two
months before her death. We are thus particular to state these facts,
for we are aware that a later date has been insisted upon for the
inauguration of the first Sunday-school of New York.

Samuel Slater opened a school for his operatives in Pawtucket, Rhode
Island, in 1797. The Broadway Baptist Sabbath-school, in Baltimore,
was established in 1804, and it is said to be still in operation. Mrs.
Amos Tappan (Miss Buckminster) opened a Sabbath-school in Portsmouth,
New Hampshire, in 1803. We do not learn that the Churches and
organized Christian bodies took hold of the Sabbath-school movement in
this country, so as to _produce_ permanent and efficient _action_,
until 1809, when we find an elaborate constitution and plan of action
from Pittsburgh, Pennsylvania. In 1810 a Sabbath-school was organized
in Beverly, Massachusetts, and in Boston in 1812. Soon after this
there began to be a more general and awakened interest in the Churches
in behalf of Sabbath-schools, and the years 1814, 1815, and 1816 were
years of most triumphant progress, so that in 1817 Sunday-schools were
organized in most of our flourishing churches and Christian
communities throughout this country.

Early in 1816 the New York Sunday-School Union was established, and is
the first and oldest Union in our land, having just celebrated its
semi-centennial. The American Sunday-School Union was organized in
1824, to provide a juvenile Christian literature (and from whence our
public school district libraries borrowed their first idea) and to
plant a Sunday-school wherever there is a population.

Surely, if any work in our land needs to be hastened, it is that of
the religious instruction of the neglected children and youth of this
nation by means of Sabbath-schools. Not to mention the various modern
denominational movements, the above we believe to be a correct history
of the Sunday-school progress, and we suppose it to be sufficiently
full for practical purposes in this work. We have ample materials on
this subject to fill a large volume, but this may here suffice.

There are other questions, however, which ought to be here recorded in
connection with the progress of the cause. In Great Britain the work
is embarrassed from the fact that as a general rule only the children
of the poor and middle classes attend their Sabbath-schools. In the
early stages of the Sabbath-school movement in this country the same
custom prevailed here, and it is certainly worthy of record by what
means the change was effected.

Several years ago, while in attendance upon a Sunday-school meeting,
the writer of this enjoyed a lengthened interview with the late Rev.
Dr. Lyman Beecher, then in his prime. Our conversation turned upon
that unfortunate feature of the cause in England which virtually
excluded all the better-to-do children of that country. Dr. Beecher's
eye lit up at once, and with great animation, as he said to me: "It
was the same here at first, and I do not know but I had an important
hand in producing the change. I saw the tendency of things, and feared
that our Sunday-schools would result in a failure if only the poor
children gained the benefit of them in this land, and it troubled me
for some year or two. At last," said he, energetically, "I resolved to
overthrow that system, and went and called upon Judge W., one of my
most influential families, and said, 'Judge W----, I want you to bring
your children to Sunday-school next Sabbath.' '_Me_!' exclaimed the
Judge in amazement. 'Yes, you,' calmly responded Dr. Beecher: 'I have
made up my mind to take _my children_, and I want you and a few others
of the best families to popularize the thing.' A little explanation
secured the object. He then called upon Mrs. S----, the most
aristocratic lady in the community, and said, 'Mrs. S---- I want you
to lead _your two daughters_ into our Sunday-school next Sabbath;'
and, said the Doctor, 'Mrs. S---- almost shouted in astonishment;' but
a more particular and careful explanation than sufficed with Judge
W---- succeeded here; and then the family of the first physician was
in like manner secured, and we all turned our labor and influence on
the Sunday-school movement, and it gave an unheard-of impetus to our
Sunday-school, and by means of the press and by letters and personal
conversation the facts became known and met with almost universal
approval and adoption in our country, and the reform soon became
complete." Blessings, a thousand blessings rest upon the memory of the
man, or the men and women, who aided to bring about this glorious
change in this land!

The law of progress is very noticeable in the teaching of the
Sabbath-school. Robert Raikes's first idea was scarcely more than to
keep the children out of the streets and to protect the Sabbath. Then
the children were taught to read and write. After that a great advance
was made by the introduction of the Bible as the reading-book; the
next step was to commit the Bible to memory; and then the Christian
Churches took hold of the Sabbath-school.

For awhile _Memory_ was crowded to its utmost extent, to the injury of
the scholar, and more memorizing became the hobby in most of our
schools. After a while the physicians checked this, by telling us that
by crowding the memory we were developing a new disease amongst
children, viz., Hydrocephalus, or water on the brain. Then our schools
were in trouble, and resort was had to question-cards, and finally
question-books became the hobby. In a few years question-books began
to be stale and monotonous, and we appealed to the imagination and
resorted to stories and anecdotes until they wearied, and then we
searched commentaries, and theology was administered to the children
in large doses. After that what was called spiritual teaching was
adopted, but that soon degenerated into mere exhortation. Now we find
that we must comprehensively grasp and rightly use them all, and make
a hobby of none. The _memory_ is the grand store-house of the mind,
and it should be well filled; but it is folly to over-stock it and
overwhelm the brain. The _imagination_ is God's grand medium of
worship and communion with him and the spiritual world. We cannot
worship God without it. Let us not exorcise it because some abuse it.
"The _imagination_ has the same place in the faculties that the eye
has among the senses." The _intellect_ is God's great gift which
distinguishes man from the brute. Let us never worship nor pervert it.
The _heart_ is the soul of man. To save it the Son of man came down
from heaven to earth. Unless the heart is gained all is lost; but if
we appeal to the heart alone, we but develop the puny Christian. Let
us, therefore, use all wisely, but misuse none. At first the aim of
Sabbath-school teaching was very feeble and indefinite: to keep the
children out of mischief--teach them to read the Bible--correct their
manners and make them good children--not profane and disobedient. Then
the aim was to give them a general knowledge of Bible history and
catechism. The ablest early Sabbath-school works published under the
patronage of the Queen of England did not even hint at the possible
conversion of the children. The Bible was long introduced as a book of
task lessons to the young, and catechism and hymn learning engrossed
our Bible classes. Now, the Bible is exalted, and so applied in our
Sabbath-schools as to be the most attractive of all books to the
children and youth. _Now_, the aim of Sabbath-school teaching is, or
ought to be, the _immediate_ conversion of the children to Christ. It
is a poor excuse to suffer a child to drown because we have but one
opportunity of saving it. _Now_, many Sabbath-school teachers have
learned the great and precious art of leading even little children to
Jesus--"Just now."

Sabbath-schools are, as we believe, about to enter upon a great and
glorious career, compared with which all the past history of the cause
is but as the early dawn before a bright and glorious day; and this
era is the culture and training by the word and grace of God of all
that constitutes the best style of man and Christian; for we hold it
to be the true teacher's position that there is no weakness or
infirmity of temper, habit, purpose, or character in any of our pupils
that the Sabbath-school, with its divine text-book and the promised
Spirit of God, is not perfectly competent to remove. Let this be our
standard, and according to our faith be it unto us. May the great
Master so bless and prosper this heaven-born institution that speedily
"our children may _all_ be taught of the Lord, and that great may be
the peace of our children."




III.

CONVENTIONS.


The object of these gatherings is to arouse, to instruct, and to
train. 1. To explore the districts, report the destitutions, and
devise the best ways of filling up existing schools, of planting new
schools, and reaching, if possible, every neglected child. 2. To call
attention to the bad or inefficient habits in the modes of conducting
and teaching in our Sabbath-schools, and to suggest a remedy by
detailing the more excellent ways. 3. To instruct and train teachers
how they may prepare and teach the lesson better, and how they can
become better acquainted with children's character, language, and
feelings. It is of prime importance that there should be frequent and
earnest conferences of pastors, superintendents, and teachers, in
order to become acquainted with all the best modes and real
improvements that the most favored enjoy. A quarter of a century or
more ago, county Sunday-school conventions and anniversaries were
frequently held, but they were usually crowded into a single
afternoon, giving the Bible Society the morning and the Temperance
Union the evening of the day. The time was insufficient to examine the
state of the cause, or the schools, with much care, although the
meetings were uniformly pleasant, and sometimes of considerable
interest; yet their influence was quite limited and evanescent.

It was during the early autumn of 1856 that the good Spirit prompted
the Sabbath-school teachers of Massachusetts, one thousand strong, to
pay a visit to the Crystal Palace and the Sabbath-school teachers of
New York. They were received with great cordiality, and mingled
delightfully with the Sabbath-school teachers of New York and Brooklyn
during two or three days, closing with a grand Farewell Meeting in
Plymouth Church, Brooklyn. This religious festival afforded a good
opportunity for the Sabbath-school laborers from the various sections
of the country to compare views and converse freely about all
departments of the good work. All this proved to be interesting and
profitable beyond all expectation, and the result was, there arose a
very general desire to renew these prolonged conferences of teachers,
under other forms, as soon as practicable.

Accordingly, Massachusetts called a three-days State Sabbath-school
Convention, in the city of Boston, later in the fall of the same year;
and New York held its first State Sabbath-school Convention, of three
days, in the city of Albany, in the month of January, 1857. Both
conventions were enthusiastic and useful, and those States have
continued these meetings annually since that period; and most of the
Northern States, and some of the Southern States, have followed the
good example, with the most beneficial results. They have awakened
much interest and aroused the people everywhere. Beside the State
meetings, County and Town Sunday-school Conventions have been organized
quite extensively, combining counsels and efforts in all directions.
The States appointed County Secretaries or Vice-Presidents, and
counties gave the same office to the towns, forming a medium of union
and communication, exploration and effort throughout.

These conventions are very useful; but care must be taken or they will
degenerate into dull, heavy routine, or wordy discussions, or tedious
essays, or mere story-telling, or a waste of time in organizing.

The whole value of Sunday-school conventions depends, of course, upon
the manner in which they are conducted. Like the teaching by a wrong
mode, they can be made profoundly wearisome, when they should always
be made profoundly interesting and profitable. Let the convention be
called with GREAT CARE and EFFORT. Let the call always proceed from
the right source. Consider well as to the right time and the right
place. Then first carefully counsel with the leading pastors and
superintendents of the various denominations, so that they may
understand it and arrange for it. Get a pastor to speak particularly
and personally beforehand to three or four of his most active,
influential ladies, asking them to notify other families and arrange
so as to favor the convention. Take the same course with the men; for
we must have much personal effort in getting it up. Let the call state
distinctly the object, and, as far as may be, the order of the
meetings, and send it out as early as three or four weeks before the
meeting, to all, and with particular care. Do not depend upon
newspaper advertisements to give notice. Get as many pastors,
superintendents, and teachers as possible to _pledge_ a constant
attendance at every meeting and be ready to aid at all times. Secure a
light, cheerful, comfortable room. Place a large, clean blackboard,
with crayons and rubber, on the platform, together with a supply of
paper and pencils for taking notes. Appoint a good leader of singing.
Meet promptly, and commence the meeting punctually, although but few
may be present. Let the first half-hour be one of warm, earnest
devotion. Have some appropriate, burning words of Scripture--two or
three verses--ready to kindle and glow in every heart. The prayers and
hymns should all be brief and directly to the point of seeking the
blessing of God, without which all the efforts will be vain. Without
God we can do nothing. Next call to order naturally, and waste not a
moment of time in a simple organization. Have an understanding
beforehand and call a good, influential man, fitted to preside, to the
chair, and appoint a suitable Secretary, and, perhaps, a Business
Committee. Then enter earnestly into the work before you. Wait not a
moment for the business committee to report, but let the chairman call
for reports from some section as to the state and prospects of
Sabbath-schools. Gather information, and let that information be the
_basis_ of systematic action.

The missionary and aggressive feature should first claim attention.
Care must be taken that unimportant routine of particular schools does
not clog the convention. If in a State gathering, you can hardly have
time to hear reports except from counties. If a county meeting, hear
from towns; and if in a town gathering, you can descend and hear
suggestive reports from schools, leading to right action. In other
conventions, references to individual schools must be mostly in the
way of some spirited illustration. Get a bird's-eye view of your whole
field, and then detail the best plans of meeting deficiencies, so as
to reach effectually the whole outlying population, either by
voluntary effort, or by Sabbath-school missionaries, in filling up
existing schools and planting others as needed. After a thorough
canvass of your whole field, then inquire what are the great wants and
difficulties in our present Sabbath-school operations? and how can we
best remove them and introduce all the _real_ modern improvements?

Descend next to details as to organization, good records, the library,
superintendents, teachers, and how to get them and train them so as to
be efficient; good order, music, prayers, and good teaching in the
Infant, Scripture, and Bible classes, with such helps as the
blackboard, object-lessons, map-drawing, Bible geography, and history;
teachers' meetings, and how successfully and profitably to conduct
them; missionary meetings, monthly concerts of prayer, temperance
meetings, social gatherings, mothers' meetings in mission schools, and
especially children's prayer-meetings; addresses, reviews, catechisms,
&c., may all be considered.

Then again we want help for the teacher; how to teach, with examples
of various modes; illustrative teaching, pictorial teaching; on the
art of securing attention, and on the art of questioning; visiting,
conversions, and training for Christian work and usefulness; how to
enlist the Church, the parents, and the community, the pastors and
church officers, in this great work. These and other subjects should
be brought up, not for indefinite discussion and debate, but for
careful information, deliberate thought, and suggestions resulting
from observation and mature experience.

Let all things be so arranged that one topic will naturally flow into
and call up another; and what you touch, handle well. If one subject
is brought up, and no one is ready to take it up, pass on to another,
until you come to one upon which some person has a question to raise,
or a suggestion or information to offer, or an experience to refer to
about it. Waste not a moment of time in pointless and prosy harangues.
A good time merely, pleasant anecdotes, or touching recitals of dying
children, or sharp discussions, are not sufficient to constitute a
good Sabbath-school convention. The great idea of Sabbath-schools, be
it never forgotten, is not singing, or exhibitions, or addresses, or
concerts. It is to meet together for the saving worship of God, in the
thoughtful study of his Holy Word, in the singing of his praise, and
in solemn, believing prayer, through our Lord Jesus Christ. These are
the high and holy objects to which all our conventions should
contribute.

An important National Sabbath-school Convention was held in
Philadelphia in the year 1859, and this gave an additional impulse to
the cause. It was, however, during the years 1863 and 1864, that it
was observed that these interesting Sabbath-school conventions were in
danger of losing their power. They had fallen into a sort of routine,
and had begun to be monotonous and stale to the regular attendants,
because they were not sufficiently practical and profitable. The
questions were, therefore, forced upon us, What must be done? What
does the present crisis of the cause demand? How can our great
gatherings be made more _useful_? Deliberation and counsel brought the
answer: "We need more _instruction_." Teachers need training. They
need to be taught how to prepare the lesson; how to secure attention;
how to teach infants, juveniles, and adults; how to apply Bible
truths. Superintendents need instruction how to gain order; how to
organize and classify; how to open, conduct, and address and review
the school; how to train the teachers and enlist the interest and
service of parents, pastors, and the churches. All need inspiring with
the spirit that will go forth and plant new schools, and gather in and
secure a good religious education to every child in the community. In
the way of accomplishment of these grand results the obstacles were
foreseen--such as prosy essays, tedious discussions, formal addresses
or sermons, which generalized everything and rendered it nought. On
the other hand, we found a surfeit of touching little stories and old
anecdotes, and it became necessary to strike out boldly for a
reformation and an entire change of base in our plan of operations.
Accordingly resort was had to what are called Sunday-school Institutes.




IV.

INSTITUTES.


They have grown out of the idea of the Public-school Teachers'
Institutes, which have been sustained for many years with interest and
profit, the expenses being cheerfully met out of the State Treasury.
Our Sabbath-school Institutes are modeled somewhat on the same plan.
The object is, by means of practical essays, model lessons, lectures,
and drill exercises, to train the teachers and officers for their
work. Institutes differ from other conventions in calling out the
audience in responses, recapitulations, and more detailed instruction.
They will take their character very much from the character and course
pursued by the conductor. No two persons, perhaps, would conduct them
alike. For instance, one man would give more attention to
superintending, addresses, public exercises, singing, etc. Another to
the blackboard, object teaching, and sacred geography; while another
still, would give more attention to methods of teaching, teachers'
meetings, normal classes, model lessons, etc. We would prefer to
combine ALL these things in their due proportion, in every Institute,
and make as complete and clear work on every point as possible. The
great object is to make them _useful_. If this is secured, they will
be all the more interesting. There are two great subjects which should
always be before every Institute, as well as every convention, viz.,
1. The extension of Sabbath-schools, so as to reach all of the
neglected; 2. The elevation and improvement of existing schools; and
they need improving, if not reforming, in every part.

The first idea of a Sabbath-school Institute that ever entered the
mind of the writer was suggested to him by a pastor, Rev. W. A. Niles,
in the State Sunday-school Convention at Buffalo, New York, in 1864.
An experiment was soon successfully made, and since then they have
become almost universally popular and useful. The same thought, we
have since been informed, had been considered, and Institutes held by
the Rev. J. H. Vincent, in the Western Methodist Conferences; and as
long ago as 1827, the New York Sunday-school Union, in its Eleventh
Annual Report, particularly recommended this plan "of a school for the
training of Sabbath-school teachers."

The forms of these Institutes are various. Many are made up partly of
convention and partly of Institute exercises. Ordinarily two or three
days and evenings are entirely devoted to one, by a county, or
district comprising a dozen counties. Another plan, when held in a
city, is to devote all the evenings and a part of the afternoons of a
week to it; as in New York city last year, and recently in Brooklyn;
also, prefacing it with an elaborate sermon on the Sabbath evening
previous. Another plan still is to devote the usual weekly Teachers'
Meeting of a school to a regular normal class or training Institute.
All these plans are useful in the hands of a good conductor.


_The Subjects_

for consideration in an Institute may be suggested as follows:

  1. How to form new schools.
  2. How best to gather in the children.
  3. Their conversion and culture.
  4. Organization and classification.
  5. Superintendents' duties.
  6. Opening and closing exercises.
  7. The library and record books.
  8. The Bible classes.
  9. The intermediate classes.
 10. The infant-school.
 11. Anniversaries and concerts.
 12. Reviews and catechisms.
 13. Children's prayer-meetings.
 14. Training of converts.
 15. How to teach; with model lessons and examples of good modes.
 16. Illustrative teaching.
 17. Object teaching.
 18. Pictorial teaching.
 19. The use of the blackboard.
 20. The art of questioning.
 21. The art of securing attention.
 22. The preparation of the lesson.
 23. Teachers' meetings.
 24. Sunday-school music.
 25. Children's prayers and devotions.
 26. Map drawing.
 27. Bible geography, history, etc.
 28. Temperance meetings.


_The Exercises_

of an Institute may be--

1. Devotional exercises for specific objects.

2. Reports of superintendents and teachers as to how they do it, or
reports of the destitution, wants, or difficulties.

3. Instruction by the conductor to meet the above specific wants and
difficulties.

4. Questions by teachers and answers by the conductor to meet the
points in the subject not fully explained.

5. Preparation lessons, practice lessons, and model lessons.

6. Explanatory and instructive addresses, lectures or essays.

7. Model Opening Exercises and Teachers' Meetings.

8. Drill exercises on activity, curiosity, inquisitiveness; or how to
gain attention, how to instruct, how to impress, etc.

_Every one_ should take some part in an Institute, _i. e._, take
notes, ask or answer questions, or give information or lessons. Let
none be mere spectators. Always have plenty of paper for taking notes,
also pencils, and provide a good blackboard and crayons, and perhaps a
map, together with a good warm, light and pleasant room to meet in.

Get up the Institute with care. Have it all well understood, and then
talk about it, write and print about it, and get teachers and pastors
pledged to attend. Pray much for the Institute, and select the best
time, and do all that you undertake to do, thoroughly and well. Let
one subject naturally glide into the succeeding one. Waste no time
with outside men or topics, but adhere to your programme religiously.
One or two good helpers from abroad are sufficient, and do not invite
men out of compliment. Guard well all denominational interests and
feelings. Draw together in harmony and conciliate. Never become
opinionated or dogmatic, for the moment we cease to learn, our
usefulness will decline. Give change, variety and life to all the
exercises.

Finally, the spirituality of any Sunday-school gathering must be
earnestly sustained, or all will be in vain. God alone can make a good
superintendent, or a good Sabbath-school teacher. We are as nothing.
The cause only is great. Therefore, with the Word of God in our hands,
let _all things_ be done in a sense of real heartfelt dependence upon
God, and with earnest, believing supplication for the Divine direction
and blessing.

Many of our Sabbath-school Conventions and Institutes are now very
properly assuming a mixed character, combining whatever is wanted of
both, in every meeting. We need to arouse, instruct and train; and
also to know the details of "how to do it." May the Master control all
these gatherings to His glory and the good of man!


_Rules._

1. Draw out the people to explain their wants, experience, and
difficulties.

2. Then supply their wants.

3. Get one conductor, pay his expenses, and assign him to a good,
quiet, comfortable place of entertainment near the church.

4. Commence promptly, and keep strictly to the programme and to time.

The following programme of an Institute we think most useful. It
should be sent out two to four weeks in advance of the time of meeting:


_PROGRAMME._

 _Tuesday Evening_.

 7 to 7.30, Religious conference and prayer for the Institute--two or
 three minute exercises.

 7.30 to 7.40, Organization and miscellaneous business.

 7.40 to 8, Sketch of progress and present position of the
 Sabbath-schools.

 8 to 8.30, Brief reports from the counties or towns of their
 condition and destitution.

 8.30 to 9, Instruction how to reach the neglected with schools,
 importance of illustrations, etc.

 9 to 9.30, Review, with questions and answers.

 _Wednesday Morning._

 9 to 9.20, Devotion--prayer for the schools.

 9.20 to 9.50, Teachers' meetings by the Institute; how conducted, etc.

 9.50 to 10.30, Review and instruction, by the conductor.

 10.30 to 11, Blackboard and its uses, by the Institute.

 11 to 12, Review and instruction, by the conductor.

 _Wednesday Afternoon._

 2 to 2.20, Devotional: prayer for the scholars.

 2.20 to 2.40, Object-teaching, by the Institute.

 2.40 to 3.20, Review and instruction, by the conductor.

 3.20 to 3.40, Infant classes; how taught and difficulties.

 3.40 to 4.30, Review and instruction; examples, etc., by the
 conductor.

 4.30 to 5, Questions; box opened and answers given.

 _Wednesday Evening._

 7 to 7.20, Conference and prayer for superintendents.

 7.20 to 8, Superintending, opening exercises, and the library by the
 Institute--four speakers, ten minutes each.

 8 to 9, Review and instruction, by the conductor.

 9 to 9.30, Questions and answers.

 _Thursday Morning._

 9 to 9.20, Conference and prayer for teachers.

 9.20 to 10, How you teach; examples, modes, difficulties, etc., by
 the Institute.

 10 to 11, Review and instruction; systems and modes of teaching.

 11 to 12, Model-lessons, examples of teaching, etc.

 _Thursday Afternoon._

 2 to 2.20, Conference and prayer for parents.

 2.20 to 3.20, Divide the Institute into six classes, to be taught
 half an hour by six teachers; then have reports from these teachers,
 and criticism by the Institute.

 3.20 to 3.35, Bible geography, maps, history, etc., by the Institute.

 3.35 to 4, Examples, instructions, etc., by the conductor.

 4 to 5, Questions and answers generally, on all subjects.

 _Thursday Evening._

 7 to 7.30, Conference and prayer for conversions, the Church, etc.

 7.30 to 8.10, Enlisting the church in Sabbath-school work; conversion
 and training of children, by the conductor; four speeches, ten
 minutes each, to the point, "how to do it."

 8.10 to 9, Review of all by the conductor.

 9 to 9.30, Closing addresses of five minutes each.

If no meeting is held on Tuesday evening, then drop out Thursday
afternoon's exercises, and close up with the others. It is of the
utmost importance that the pastors, superintendents, and teachers
attend _all the exercises_. The Institute has an opportunity on every
topic. Perhaps some pastor will favor with a model-lesson or
drill-exercises on the subjects presented.

We need "line upon line" on some very important points, and,
therefore, it is hoped that the _repetition_ of some of these subjects
in these articles will prove useful to many.




V.

THE SUPERINTENDENT.


The whole character and influence of a Sabbath-school will depend
largely upon the character and adaptedness of the superintendent. What
the superintendent of a railroad, or the superintendent of a factory,
or the commander of an army is, each in his place, so is the
superintendent to his Sabbath-school. It is not every truly good and
pious man, nor even every talented or eloquent man, who will make a
good superintendent of a Sabbath-school. Sometimes the modest and
retiring person, who shrinks from the acceptance of so holy an office,
makes the best superintendent. Neither is it always the wisest or most
influential man whom the office wants, but the one who can the most
readily command the confidence and co-operation of the pastor, parents
and church members, as well as the teachers and the children. Of
course, the _best_ man in the church, next to the pastor, should
always be prayerfully called to the office, for it is difficult to
raise a Sabbath-school higher than its superintendent.

The superintendent should have good executive, business talents;
energy; perseverance; self-control; tact to govern; a love for
children; devotion to the cause; a warm, sympathetic heart; a
life-like, serious, yet cheerful manner; and, superadded to humble,
ardent piety, an ability to think, and to set others to thinking; and
withal, he should be able to express himself clearly, briefly, and
forcibly. He should never allow the least harsh or irritable
expression to escape from him, and he should repress every symptom of
lightness, stiffness, or discouragement, remembering that his look and
manner will give tone to the whole school.

He should know personally, and by name, and as far as may be, the
particular character of every teacher and pupil in the school; speak
to them, and always treat them with confidence and respect--neither
too coldly, nor too familiarly--and assure them each of his _personal_
interest in them, and respect for them all.

He should be wise to discern, select, and adjust proper teachers to
their places, classify and arrange the scholars, and in these things
he should not be overborne in his judgment. He is usually chosen by
the teachers annually, and will do well to take them for his
counsellors, and often consult them, collectively and individually;
for while he is the superintendent, the head of the school, and as
such a cheerful obedience should be tendered to him by all, yet, he is
_not the sovereign_. His authority is not magisterial nor parental,
but he is a _constitutional_ ruler, governed himself by the rules of
the school; and he should so rule that no one should ever question his
right to govern. He should never even speak of his "rights."

He should be _spiritually qualified_ for his work, and should become a
holier man of God from the hour in which he first receives the "call."
He should be in daily communion with God about the work, talking
freely with Him on all that concerns the school, about every teacher,
and about every scholar, and humbly watching for answers to his
prayers.

He should also engage in the work with a good measure of scriptural
_enthusiasm_. We do well to be very earnest and full of life, to be
glowing and animated in our looks, words, and actions, if we would
effectually reach the children, who are so full of life. Perhaps the word
unction would more worthily express the idea. The superintendent's
interest should rise to this high point.

He should maintain good _discipline and order_, both for himself and
his school. Sometimes the most disorderly man in the whole school is
the superintendent. The two elements of good order are self-control
and good temper. Let no man think he can control others unless he can
control himself. It will be in vain for him to insist on order,
punctuality, and regard to all the rules of the school, unless he
himself is a living example of strict conformity to them all. When he
calls the school to order, let him always wait patiently, in silence,
until every teacher, every scholar, officer and visitor, is in
_perfect_ order, before he names a hymn or proceeds to do the least
thing.

He should also be _disinterested_, and never overshadow his teachers.
They are the great workers, and his great work is to help the teachers
in the teaching. He should not _forestall_ or _overshadow_ the
teacher's work by an exposition of the lesson at the opening of the
school, so as to leave the teachers nothing to do but to glean after
the superintendent. His remarks and reviews of the lesson should
usually come _after_ the teachers have taught the lesson.

He should likewise _sincerely respect_ all his teachers, and treat
them accordingly. Especially should he respect the weakest and most
inefficient of his teachers. He will have the more to do to aid them,
and he must needs visit, counsel, suggest and instruct them often. I
have always found it better to elevate and improve inefficient
teachers than to dismiss them.

The superintendent should also be a man of good _executive ability_;
and this is a very rare possession. He needs much discerning power, as
well as organizing and combining talent, so as to keep pastor and
people, parents, teachers, and scholars, all harmoniously at work. As
Dr. James W. Alexander used to say: "That man who can well superintend
a Sabbath-school can command an army;" and a well-known bishop has
said, that "the man who can organize a good mission-school can
organize a diocese."

Again: The Sunday-school superintendent should always have a _spirit_
and _temper_ such as will be safe to diffuse throughout the school.
Says the Rev. S. Martin: "If he stands at the desk like a cold,
snow-capped mountain, or floats about the school like a majestic
iceberg, the whole atmosphere of the school will be cold." If he is
warm and genial, such will be the school. A cheerful superintendent
spreads cheerfulness throughout the school. A light and trifling, or a
gloomy and morose, superintendent infects teachers and scholars alike
with the same spirit. Never should the superintendent allow the least
impatience or harshness to manifest itself in his look, tone of voice,
or manner in the school; for its effects will prove most disastrous.
Ill-temper is a perfect barrier to religious improvement and
usefulness.

He should also be a decided, _positive_ character; not fitful,
obstinate, heady, but strong in purpose, strong in resolution, strong
in the Lord. The boys in the streets never choose any but positive
characters for leaders. A merely nominal superintendent is a curse to
a school, as is a weak, foolish mother, or father, in the family.

Further, he should study to gather hints and suggestions to help the
teachers not only in the school, but also in the teachers' meetings
and everywhere. Particularly should he observe the teachers during the
teaching hour, and never interrupt them, but be ready at any moment to
come to their assistance. He should always _protect_ the teachers
while teaching, and not allow the librarian, or secretary, or
missionary collector, to appear on the floor at that time.

It will be seen from these points that the superintendent needs great
_general strength of character_. Willow will do for a basket, but it
requires oak and iron for a man-of-war. Never are the teachers called
to a more important duty than when they prayerfully cast their votes
for the election of superintendent. No personal favoritism or interest
or prejudice should be allowed for a single moment to prevail.

If I am here asked, "Do you know of any such superintendents as are
here described?" I must reply in the negative. I have endeavored to
embody in the above list of qualifications all the best things of the
best superintendents whom I have seen during the last forty-five
years. Nevertheless, the things which are here detailed have their
counterparts in some of them. The standard is raised high, so that the
true artist can copy after the great masters. Let none be discouraged.
The best superintendents now living were very distrustful of their
qualifications, and shrank from the responsibility at the first call.
If God calls a man to a field of labor, he is abundantly competent to
fit him for working in it. Then "not unto us, O Lord, not unto us, but
unto thy name give glory."


_Duties of the Superintendent._

Let us look now at some of the _duties_ of the good Sabbath-school
superintendent.

_Before school_ he will, of course, prepare his mind, by meditation
and prayer, for his duties; he will faithfully study the lesson,
select the hymns and Scripture lesson for the day, and carefully read
them and study them, until he has imbibed so much of their spirit as
to be able to _feel_ them, and to express that feeling while reading
them before the school. He will, also, prepare his notices, and
arrange for all special duties. All the teachers, with the
superintendent, ought to enjoy a twenty-minute prayer-meeting before
the hour to open the school, with two-minute direct prayers, one or
two verses of singing at a time, and then only one or two selections
of warm, appropriate verses of Scripture truth. We would characterize
the requirements of such a meeting by these words--_Impressive_,
_Interesting_, _Devout_.

_The Opening Exercises._--The good superintendent will always be
punctual in opening, and at the precise minute calmly, but clearly and
naturally, call the school to order. Having done this, he will never
proceed farther until every teacher, scholar, secretary, librarian, or
visitor _is in order_. He will remember that every eye is on _him_ for
an example, and he will take no liberty himself with the rules of the
school. When perfect silence and complete attention are gained, he
will deliberately read the hymn and see that all sing, about two or
three verses; then read impressively the lesson for the day, if not
more than from ten to fifteen verses, or alternate with the school in
reading if preferable. Be careful to mind all the stops and read in
clear, impressive tones, so that the reading of the Scriptures by the
school will be almost as musical as singing. All will then unite in
prayer with the superintendent, one of the teachers, the pastor, or a
visitor present, who may be called upon; this prayer should be short
and to the point, and in short sentences and in children's language.
Have the children join in and repeat the prayer, broken up into
sentences of four or five words each. Thus teach the children how to
pray. The whole of the opening exercises should not usually exceed
fifteen minutes. The school will then be given into the hands of the
teachers, to proceed with the lesson.

_During Teaching._--The superintendent will then quietly supply every
vacant class with a teacher, or unite it with another class which has
a teacher, so that every scholar may be placed at once, temporarily,
at least, in charge of some one, and that no one may be suffered to be
idle. Next, he will check off the names of teachers present on his
roll-book; and then proceed to receive the new scholars, learn their
names, residence, parents; gain their confidence; ascertain whether
they do not now belong to some other good school; inform them of the
character and order of the Sunday-school, and assign them a place,
temporary or permanent, in a class. He will then pass quietly and
discreetly around the room, recognizing the teachers and scholars as
far as may be, without interrupting or embarrassing them, assisting
any teacher who may need it to restore order and harmony, or to gain
the attention of any volatile youth in the class. With the approval of
the teacher, he will occasionally examine the class, notice all
disturbing elements in the school, the adaptedness, or otherwise, of
the teachers for the particular classes in their charge; occasionally
recommending and handing an appropriate book from the library to a
teacher or scholar, and calling especial attention to it for their
profit. The Bible classes and infant classes will be timely noticed,
and all strangers and visitors greeted with a courteous, Christian
welcome. Suitable suggestions will be made to the secretary and
librarian; any call for assistance or explanation will be given to any
teacher; and thus, in every appropriate, unobtrusive way, he will do
whatever he can to facilitate the work of all, while hindering none.

Superintendents should be very cautious whom they invite to address
the school, and particularly strangers of whom they know but little,
only that they are called very good men. Few persons can address a
Sunday-school with profit; and certainly, without important reasons,
the teachers should not be interrupted in their regular duties; for
the time allotted to them is _theirs_, and even the superintendent has
_no right_ to take it to oblige a friend.

_Closing the School._--At the appointed moment the superintendent will
call the school again to order, to sing over a verse of a hymn in
harmony with the lesson; and then the superintendent may occupy not to
exceed five or ten minutes in a clear, well-digested exposition of, or
some pertinent remarks or questions upon, the prominent points or
teachings of the lesson. Unless he can succeed in interesting and
fixing the attention of both teachers and scholars with thoughts not
ordinarily dwelt upon by the teachers, he had better not attempt this
exercise; for few evils are greater in a school than a superintendent
who talks too much. Many of our best and most successful and
acceptable superintendents never attempt to address their schools,
except to give their notices and necessary directions in a clear,
orderly, business-like way, and then stop at once. An opportunity is
then given, to distribute the library books and papers, give out the
next week's lesson, sing a verse or two of the selected hymn, or with
a prayer dismiss the school in regular order.

_After the school_ the superintendent will receive any suggestions or
requests from teachers or scholars; see that everything is left in its
place; review the events of the school, and note down all his plans
for improvement, and begin to study his next lesson.

_During the week_ he will remember that his duties as superintendent
do not close with the Sabbath, or monthly concert, or teachers'
meeting. Every day he regards the Sabbath-school as his great field of
labor in the moral vineyard. Let us follow him, and we shall see him
on _Monday morning_ on his way to his regular business, when as he
meets little Johnny Smith, who, he remembers, was not in his place in
school yesterday, he very pleasantly inquires the reason. On the
corner of the next street he comes across an absent teacher, and
similar inquiries ensue. On his return home at evening he sees in the
distance, in company with a lot of street-girls, Mary Jones, and he
hastens to her, takes her aside with him, and learns the reason of her
leaving school some weeks before, together with other facts in her
history, which call out kind words of caution for the wayward child,
and he leaves her with the warm assurance of her return. In the
evening he is at the monthly concert of prayer for Sabbath-schools,
and drops a few earnest remarks about the children, which have such an
effect upon two mothers present that they go home and become more
faithful thenceforth in their Christian duty to their beloved little
ones.

On the way, _Tuesday_, he stops in a few moments to see a teacher who
appeared quite perplexed and disheartened on the Sabbath by the
restlessness, inattention, or indifference of her class. He noticed
last Sabbath that that teacher could only interest the class for a few
minutes. On looking over the next week's lesson he is reminded of that
teacher and one of her scholars. The next morning he calls for a
moment upon her on his way to business, and says: "Miss S----, there
is one verse of the lesson that I think can be used with advantage
with one of your scholars--Frank Jones." He explains it to the
teacher, and gives her an illustration or two. What has he done? He
has given that teacher the first real idea she ever had of teaching
Bible truth aright, and she goes to her class the next Sabbath a new
teacher, and never loses the influence in future life. He soon
succeeds in dispelling the cloud, and causing a cheerful light to
shine on her path of duty.

On _Wednesday evening_ he steps over to consult the pastor about the
best way of turning the hearts of parents to their children, and to
arouse the church in _sympathetic_ efforts on behalf of the lambs of
the flock.

On _Thursday morning_ he takes an hour before, or an interval of
business, to explore a desperate neighborhood, and succeeds beyond his
expectations in exciting interest and enlisting recruits for the
Sunday-school from among the juvenile portion of the disorderly gang.
He also takes occasion to call on little Pat Lawless's mother, and is
successful in getting her pledge to co-operate with him in the attempt
to rescue her boy from untold depravity and almost certain ruin. Pat
is notoriously the ringleader in the worst gang of boys in the
neighborhood, and every body was surprised to see little Harry Page
leading him into the Sunday-school for the first time on the last
Sabbath morning.

On his way back from business, _Friday_ evening, he calls for a few
minutes on an intelligent young Christian who recently came into the
place, in order to seek his Christian acquaintance, and invite him to
look up for himself a class of scholars from the neglected
neighborhood he visited the day before, and he succeeds in inducing
him to bring into the school and teach a fine class of street-boys the
way of life; he takes a hint from the conversation with his young
friend, and concludes to get up a neat printed certificate of reward
to the pupils for bringing in new scholars. In the weekly
prayer-meeting he has a word about the school, just enough to enlist
their sympathies and their prayers.

_Saturday morning_, on opening the daily paper or a book, he sees a
striking providence, an interesting fact or incident of life, which,
he remembers at once, will aptly illustrate or enforce an important
truth in the lesson for the next Sabbath, and carefully notes it down
and _thinks_ it over, and in the evening we find him full of hope and
interest at the teachers' meeting. Thus closes his labors for the
week. It is _only_ a week! but how valuable is that life of which this
is but a week!

Now, all this is no mere fancy sketch. We have had living
superintendents--not _one_ but all together--sitting for the portrait
here drawn, and whose lives have supplied all the illustrations, and
who pursue a somewhat similar course every week, and on every
returning Sabbath-day. Thus, without scarcely an hour's interference
with his duties to his family, his business, or the public, the good
superintendent has found time, and has been enabled every day during
the week, to do something for the Sunday-school, simply because he
loves it; his heart is on it, and he loves constantly to devise ways
of doing good by it. He never expects to be, and he never will be,
satisfied with the school as it is; but, however great the progress,
he will keep his mind actively at work to plan improvements in the
arrangement, the order, the discipline, the enterprise, or the
teaching, and thus, _Upward and Onward_, will be his perpetual motto.

A stagnant business, he knows, will soon droop and die.




VI.

THE LIBRARY AND LIBRARIAN.


We have a very high appreciation of the value of a good Sabbath-school
library. It seems to me that no form of circulating sound religious
reading is superior. The books, however, require to be selected and
adapted with the greatest care. This is certainly a difficult matter,
but the object to be attained is so great as to reward the effort.
Many schools are now flooded with the most vicious, improper books.
There is no justifiable excuse for this. Never were there so many good
books for children and youth as now. Several hundreds that teach the
soundest Christian morals and are true to life, and filled with the
soundest evangelical Bible instruction, can now be selected. There is
scarcely a shadow of excuse at the present time for admitting even a
doubtful book into our Sabbath-school libraries--unless some will
accept the plea of ignorance and laziness. Our children's minds should
be as sacredly guarded from poisonous books as their bodies from
poisonous drugs. There should be a judicious standing committee in
every school to select library books, while the pastor should always
carefully revise their selection.

The books of the Sabbath-school library must be attractive and
interesting, or they will not be read by the young. They must be true
to life and fact, or they will prove pernicious. They must be
instructive, or they should find no place in the library. They should
be adapted to awaken, convict and convert, to nourish in the religious
life and morals, and throw light upon all the pathway of everyday
practical life, or they will fall short of meeting the great want.
They must strictly conform in all things to the Bible standard, or
they should never be found in any of our Sabbath-school libraries.

Better have no books than to have unsound ones. Spare no pains to
procure an abundance of good, sound, attractive, and useful reading,
and we will soon drive away the flood of bad books which is now
threatening to destroy our youth. _Several copies_ of superior books
should be placed in the library at the same time. Select such as are
adapted to all ages and conditions, from the children in the
infant-school up to the wide-awake young men and women in our highest
adult Bible classes, and to teachers. Let them also cover all stages
of religious feeling and want. Books of narrative, history, biography,
youthful Christian experience and training, on temperance, good
morals, good habits and manners, should all be provided for the
thorough religious instruction of our children and youth. The library
should also comprise a good teacher's library with good reference
Bibles, a Concordance and Dictionary. Then give the books the largest,
freest and most active circulation.

_Managing the Library._--In a great many Sabbath-schools the manner of
distributing the books is a very bad one, and in consequence of this
some schools have improperly discarded the library altogether. The
great difficulty has arisen from the fact that the librarian has been
allowed to be on the floor and have access to and interrupt the
teachers during the teaching hour. This should never be allowed. An
interruption to the teacher while applying divine truth may peril
souls for ever, and therefore should be carefully guarded. The only
access to the teachers which the librarian ought to be allowed during
school hours is to simply hand them the books, just at the close of
school. There are several good systems for distributing the books that
conform to this idea and protect the teachers. I would never ask the
teachers to write the scholars' names or numbers for books, or do the
work of selection, during the school hours.

In the management of the library, what is called "The Check System" is
considered one of the best. We cannot describe the various good plans,
but I will detail one which seems to me to be more simple and to
obviate more difficulties than any other that I am acquainted with. It
first provides a carefully-printed numerical catalogue of all the
books, with the number of pages. Give to each scholar one of these
catalogues, and replace it when lost. If the school is a small
district-school, a written catalogue will answer the purpose equally
well. Then a "Library Card," four inches by two-and-a-half inches, is
provided for each scholar on the first of each month. On this is
written or printed--"Library Card," "Class No. 6," "John Smith." Each
scholar takes his "Library Card" and catalogue home, and there, with
aid from his parents or a friend, he selects from ten to fifteen
books, either of which he will be satisfied with during the next four
weeks. The "Library Card" is then placed in his book, and kept there
as a marker, and is returned to the librarian on the next Sabbath with
the book. Each scholar hands his book, with the card in it, as he
enters the room, to the librarian, who is always to be found at the
opening of the school at the outer door of the school-room, with a
large basket ready to receive all the books from the pupils. When the
school is opened the librarian carries these books to the library and
assorts them, as he ascertains from each book-mark to whom and what
class and name the book belongs. The book is then credited as
returned, and the new one charged. If any scholar wants one book
particularly that is on his list, he _underscores_ it, and if it is in
the library, it is given to him and charged. If any scholar is late,
and the librarian has gone to the library, he loses his exchange of
books on that Sabbath. The librarian keeps the account of all
library-books, and charges them all to each name and class according
to the book-mark, and credits them when returned, and the teacher has
no care of it. After the teaching is closed, the lesson reviewed by
the superintendent, remarks made, prayer, singing, etc., then the
librarian, by a notice from the superintendent, passes down the aisle
and hands each teacher his lot of books, and the teacher passes them
to each pupil according to the library card, and then the school is
dismissed. No scholar opens his library-book or paper in the school.
The teachers have no care of the books or their numbers, unless the
scholar loses his library-card; in which case his teacher, at the
close of the school, accompanies him to the library and obtains for
him a new library-card and book. The librarian and his assistant
charge and credit all the books while the teachers are teaching. Each
class has a column or place in the register. This plan satisfies the
scholar, he has his own choice, and never interrupts the teachers or
the school for a moment, or diverts the attention of the school, and
no time is lost. It works admirably.

_The Librarian._--The librarian's office is an important one. He
should be one of the most considerate, watchful, careful young men in
all the community, for his office gives him much prominence. He should
open the library, arrange it in order, distribute hymn and class-books
before the school opens, and allow no unauthorized person access to
the library. He will become acquainted with the general character of
the books, as well as know the scholars, that he may intelligently aid
them in their selections. He will, also, ascertain what class of books
is most in demand.




VII.

THE SECRETARY.


This indispensable officer of the school is a sort of clerk or helper
to the superintendent.

1. He should be a good accountant, prompt, watchful and attentive. He
should keep a record of the attendance.

2. He should make a note of the opening exercises, with the names of
those who participate, and any interesting circumstances connected
with them.

3. He should record the names of all the scholars and teachers who
have been or are now connected with the school, and note everything of
their changes in life and history, especially their profession of
religion, marriage, etc.--keeping up a correspondence with them. This
record-book will become very valuable as the years roll on, since it
includes parents' names, every removal and death, etc., etc.

4. He will also count the number of scholars and teachers present,
enter it in the minute-book, and note the absentees.

5. He should write up the class-books, and deliver them to the
teachers.

6. He should enter in the minute-book the names of visitors,
especially if the pastor be one of them; note the addresses, what kind
of weather, and all items affecting the school.

7. He should give certificates of dismissal to every teacher or
scholar about removing to another place, recommending them to the
Christian fellowship of those who love Christ's lambs.

8. He should know every scholar, so that he can check them off without
asking the teacher the name, and should have a quick, vigilant eye,
not only for his own duties, but, also, in order to communicate
valuable suggestions respecting the school to the superintendent.

9. In the absence of the superintendent, he may sometimes take his
place in the charge of the school, except in the case of very large
schools, which may require an assistant to the superintendent.




VIII.

THE TEACHER.


The true Sabbath-school teacher is one called and "sent of God;" for
we read (1 Cor. xii. 28), "And God hath set some in the church, first
apostles, secondarily prophets, thirdly _teachers_;" and the same
divine lips which said "Go preach," said also "Go teach." Whosoever
receives this sacred call should devote himself to it by a holy
consecration, remembering that he is truly an ambassador from the King
of kings to a small circle of his rebellious subjects,--a ransomed
sinner offering pardon to precious youth condemned to die. His great
business is the preparation of young immortals for the kingdom of
heaven through the application of heaven-revealed truth by a simple
appeal to their intelligence and feelings through the power of the
Holy Spirit. This is truly an angel's errand entrusted to redeemed
sinners. Mr. Groser justly says: "The office of a Christian teacher
transcends all others in interest and importance. No matter what his
precise sphere of labor may be, whether that of a professor like
Chalmers, a pastor like Oberlin, a schoolmaster like Arnold, or a
Sunday-school teacher like the 300,000 men and women who on each
returning Sabbath seek to instruct our youth in those truths which are
able to make them wise unto salvation." He should, therefore, accept
his mission thankfully, and enter upon it heartily, and attend to his
duties punctually, faithfully, and earnestly.

He is to teach Bible truth. That is the divinely provided aliment for
the human mind, and if rightly taught and received it will be
attractive and satisfying to the soul, and all besides will be only
supplementary. To be able to teach Bible truth thus faithfully and
truly, calls for _hard_, _earnest_ work, for, says one of the English
bishops, "It takes all we know to make things plain." The teacher,
therefore, must needs be well furnished and thoroughly fitted for his
high calling.

This brings us to the next article, on the teacher's preparation.




IX.

PREPARATION.


The work of teaching divine truth is so difficult and important that
every teacher should do himself the justice to make the most clear and
careful preparation. No teacher can impart more than he has prepared
to teach, and he should therefore bring to his class only beaten oil,
well-digested and well-adapted thoughts, something worthy of being
taught, and that will command attention for their own sake. It is well
for the teacher to have method and system, as well as a set time and
place to begin that preparation. The time to commence, we think,
should be on the afternoon or evening of the previous Sabbath, and the
place in the quiet of the home circle or the study.

1. Pray and read, and read and _think_ and PRAY over the lesson; the
words and the spirit of it. Here look for the best thoughts to use.

2. Search the Scriptures with the aid of a Concordance, or good
reference Bible, for the most pointed and practical parallel passages
and references; they will wonderfully illuminate the lesson.

3. By aid of the Bible references, and a good dictionary, be careful
to get the clear, exact meaning of the important words of the lesson,
in words adapted to your class.

4. Next use your Teachers' Helps, Commentaries, Bible Geographies,
Bible Dictionaries, Maps, Antiquities, etc.

5. Go out into the world and gather excellent things for illustration
of the Bible truth from what you see, hear, read or do.

6. Visit your scholars' homes in the preparation of your lessons, and
learn their peculiar trials and temptations. Study well your children,
child-nature and child-language, "Peep of Day" and "Line upon Line"
are pure specimens of child-language.

7. Get something for _each_ pupil, for Johnny is not at all like
Willy, and Willy is not like Charlie, etc. Break up Bible truths into
small pieces for the children and youth. Do not wander afar for
simile, but remember "knowledge is _before_ him that understandeth,
but the eyes of a fool are in the ends of the earth."

8. Make full notes, write out your facts and references, etc.: (_a_)
Of your best thoughts. (_b_) Of your best plan of teaching. (_c_) The
aim and object of the lesson illustrations. (_d_) Of the commencement
and closing of the teaching lesson.

9. Think it all over so carefully and repeatedly that you will need
scarcely to look at the notes to the end. Select just what to teach,
and do not stuff the children. Memorize the lesson and you will have
special unction in teaching.

10. Prepare more, far more, than you will want to use, that you may
have ample material for selections; for no teacher can impart all that
he is prepared to teach, and the teacher should be careful NEVER TO
EXHAUST HIMSELF.

Finally. Do not be tied down to any one plan or method of preparing a
Sabbath lesson, but invent new and fresh modes. Never suffer any part
of your preparation or teaching to relapse into a dull routine. Be
fresh, warm, and earnest in manner and matter, and raise yourself
above leaning upon any question-books or notes of lessons; use them if
you please, but do not lean upon them. The weekly teachers'-meeting is
an indispensable assistant to every faithful teacher. Never forget
that the only sort of knowledge which can answer a Sabbath-school
teacher's purpose "must be at once thorough, detailed, abundant, and
exact."

It is of the first importance that the teacher of children should
study well child-nature, child-language, and all the child's
characteristics--such as activity, curiosity, inquisitiveness, etc.;
what are its wants and cares; its dangers and its duties; its hopes
and fears; its sympathies and feelings, likes and dislikes. All these
must be candidly considered if we would prepare for the position of
Christian counsellor and guide to the child. We must gain its
confidence, draw out its sympathies, and win its heart, and all this
will require the most diligent, earnest, prayerful study. In this
process the teacher must needs often recall his own childhood, and
live that over again--become as a little child again--if he would
become a child's teacher. Do not ever fall into the error of supposing
that your children are ever too young or too ignorant to appreciate a
well-prepared lesson.

After these very full directions for the _teacher_, I am here
permitted by Mr. Ralph Wells to give the notes of his actual
_superintendent's_ preparation in the regular service of Grace
Mission-school, only one week before the previous part of this article
was written. The following are his exact notes:


 "THE SUPERINTENDENT'S PREPARATION."

 Subject--_Hypocrisy._

 Time, 8 hours' _intense_ study.

 Commenced Sabbath evening previous.

 1. Prayer for light. Do you?
 2. Go to the Bible to see what it says.
 3. Texts found. _Write all out._ Job xx. 5; xxvii. 8-10;
 xxxvi. 13, 14. Prov. xxx. 12. Psalms lxv. 2-5. Ezek. xxxiii. 31, 32.
 Matt. vi. 2; xxiv. 51. Luke xii. 1. Mark xii. 15.

 4. _Definition of Hypocrisy._

 To seek to appear what I am not.

 5. _Bible Examples._
                                _Causes._        _End._

 Saul, 1 Sam. xv. 14.         Love of gain.        --
 Gehazi, 2 Kings v. 26.             "              --
 Judas, Matt. xxvi. 50.             "              --
 Ananias, Acts v. 1-26.     Gain and applause.     --
 Simon Magus, Acts viii. 26.      Gain.            --
 Absalom, 2 Sam. xv. 1-12.        Power.           --

 6. Look into the lesson and examples until I _feel_ it myself.

 7. _Emblems._

      _Bible._      |  _Common._
 Leaven.            | The mask.
 Whited sepulchres. | Counterfeit money.
 Hidden graves.     | Paste jewels.
 Spider's web.      |

 8. _Common ways for all ages._

 The store, the bank, and the office.
 Profession of religion for credit.
 Political, on 'change, fashionable, flattering.

 9. _Children's Dangers._

 Don't tell mother.
 Boy getting my white-alley.
 Desire to please teachers or gain praise.
 The hypocrite lies with his hands, face, clothes, gifts.

 10. _Illustrations._

 Photograph--Absalom's monument.
 Friar--Nelly and love of Jesus.
 Picture of a hypocritical saint--London beggar.

 11. _Absalom's double face to his father and to God._

 Picture the scene. 2 Sam. xv. 1-13.

 12. _Hypocrisy._

 Its meaning.
 Its folly.
 Its causes.
 Its end.

The simple notes certainly give but a faint idea of how thoroughly
hypocrisy is unmasked in this lesson. The teacher or scholar will
never forget it. "_Intense_ study" should be contrasted with the
_easy_-chair, lounging, intermitting study of many.

"The store, the bank," etc., refer to rum shops; so named that
husbands and young men who return at late hours may say, I have just
left "_the bank_," etc.

The "photograph of Absalom's monument" reminds us that, to this day,
every Jew casts a stone at it, and curses the hypocrite's memory; and
so on with the other illustrations.

The following brief notes were taken at one of our New York
Association's meetings: Subject--How to prepare a Sabbath-school
lesson. "Piety _alone_ is not what we want in Sabbath-school teaching
any more than preaching." Take the lesson--Luke xviii. 35--"A certain
blind man," etc. Take a good Reference Bible and a Bible Dictionary. I
ask myself, What is in this passage? A miracle. Say something about
miracles, but never lead a child into deep water. I can never make a
thing plain to another that I cannot make plain to myself. You cannot
teach more than you can put into words, etc.

Tell them about a particular part of the country: Jericho (Josh. ii.,
and 2 Kings xvi. 34), sixteen miles from Jerusalem, and about six from
the river Jordan. I find here a beggar--_two_, but one is silent.
"Jesus, thou Son of David"--the sublime epithet applied to the
Messiah. His suit is for mercy. "Cried the _more_"--evidence of
faith--plea for mercy--earnestness. Jesus is arrested in his progress
by the prayer of the needy man. Prayer arrests all laws. Jesus stood
and commanded. You have got to come to Jesus. Submission to Jesus
absolutely essential. What wilt thou? We are to tell Christ just what
we want. Prayer is absolutely necessary. Jesus made the blind man tell
Him. Revive thy faith. Must believe. How apply. What last impressions
to leave. Jesus was going up to Jerusalem for the last time. Only
opportunity, or last opportunity. All go. This opportunity, dear boys,
may be the last.

The superintendent, as well as the teachers, needs the most ample and
careful preparation of the lesson, in order to suggest and aid and
sympathize with the teachers and school, and to conduct the teachers'
meeting.




X.

THE TEACHER TEACHING.


The teacher is the master and superior, and his character, attitude,
bearing and words should be well calculated to govern and to guide.
Teaching is not simply educating--namely, drawing out, nor simply
instructing the pupil, but _training_ him. It is taking my thought and
converting it to _his use_.

With this view great care should be taken to begin a lesson aright.
The teacher should come from communion with God, and his spirit and
manner should be at once thoughtful, earnest and cheerful, never cold,
cheerless, indifferent, or severe. Let him give to each scholar a
warm, quiet, but hearty salutation; be early, be calm, be gentle, be
firm and seriously in earnest; never allow any scholar to take any
undue liberties; and see that each one and everything is in its place.

With interest and reverence the teacher and his class will then enter
upon the devotional opening exercises, joining in them. After which he
will gather his class around him, and first place himself on terms of
good-will with all, and find some _common ground_ for their minds to
begin acting upon. A well-timed, easy, and awakening question about
the former or present lesson will arrest attention, but it must be
well adapted, and readily answered. The first questions must never
perplex or embarrass the pupil, for they are very important. From
thence proceed and rapidly draw their minds up towards the great
central thought of the lesson; awakening thought, arousing curiosity,
and deepening impressions.

The teacher should question the lesson _out_ of the pupils, and then
question it _into_ them. He will first get the _words_ of the lesson
clearly into the minds of the scholars--mostly by catechising--and
then the _meaning_ and illustration of the principal words. Next the
_lessons_ of instruction must be carefully drawn, and lastly,
_applied_ to the heart and life of all.

A severe test comes upon the teacher in the recitation and catechising
upon the lesson. He is to remember: 1. To draw all the information
that he can from the class; 2. To induce the class to find out all
they can for themselves; 3. To give such information as is best for
the class, but before giving any information, be sure that no member
of the class _can_ give it.

The true teacher starts from the _known_, and proceeds over short and
easy stepping-stones to the faintly known, thence to the contrast, and
then to the unknown. Some very learned men utterly fail as teachers.
They take such tremendous strides that no pupil can follow them. It is
like the father rushing up three steps at a time to the top of the
staircase. If he would lead his child, he must be careful to take but
one step at a time. Let the child's present knowledge be the
starting-point for all future acquisitions. Reading, or even reciting,
a lesson, may possibly teach nothing. "'Tis in vain that you make them
read the life and doctrines of the Saviour, if you do not explain to
them that he lived for their example, that he died to redeem them, and
that those doctrines are to govern them in thought, word and deed."
Care should be taken, to select the best plan of arranging the lesson.
"The _beginning_ should arrest attention, the _middle_ inform the
mind, and the _end_ affect the heart." Let there be a natural order
and method in all your teaching;--one thought gliding into and
connecting with the next, and so on. In no department of life is
system and method of more value, and a child is as much aided by it as
a man. Robertson justly says: "Memory without method is useless.
Detached facts are practically valueless." Method is the laying out of
the lesson and proceeding in its natural order in conformity with the
uniform laws of the human mind. It tells what shall come first and
second, and puts everything in its right place, so that the mind can
take a clearer grasp, and memory a more easy and a more retentive
hold, of the truths presented.

We should not, however, bind ourselves to any _one_ method of
teaching, for there is no standard mode alike adapted to different
persons and lessons. The most of our good teachers have wrought out
some way of teaching in a measure peculiar to themselves and adapted
to them. Those who can do so, however, will be able to borrow much of
value from "Gall's Lesson System," with its thorough analysis,
numerous exercises, exhaustive doctrines and lessons of instruction,
or from "Stow's Training System," with its sympathy of numbers, its
picturing out into life and training which will aid others, and
"Mimpriss's Gospel Harmony" will help many. Let us ride no hobbies,
but gather the best suggestions from all for our Sabbath-school work.

What we want in our Sabbath-schools is to add a sufficiency of
teaching-power--to give efficacy to our teaching without stiffening it
with rules and forms.

A few years ago hymn-learning, catechism, and task-lessons formed the
staple of even our Scripture-classes. Now there is a demand for good
Bible-teaching, that will equal the teaching of our best academies and
colleges. The Bible is so adapted and wonderful as to place us on
great vantage ground. We want to know, How to use it? Mr. J. G. Fitch,
of the Normal College, London, has given us an admirable synopsis of
the few simple principles which underlie the great art, and which, as
he justly observes, "require to be pondered and thoroughly grasped by
every teacher:"

1. "Never to teach what you do not quite understand." Clear knowledge
makes clear, pleasant teaching.

2. "Never to tell a child what you could make that child tell you." He
will thus remember it ten times as long.

3. "Never to give a piece of information without asking for it again."
The mind cannot retain what it does not expect to be called on for
again, or to have a future use for.

4. "Never to use a hard word if an easy one will convey your meaning;
and never to use any word at all unless you are quite sure that it has
a meaning to convey." Mark--not "long" word, but "hard" word.

5. "Never to begin an address, or a lesson, without a clear view of
its end." Then aim high and at the mark.

6. "Never to give an unnecessary command, nor one which you do not
mean to see obeyed." Therefore, few commands; for in case you fail to
secure obedience the child rules you, and not you the child.

7. "Never to permit a child to remain in the class for a minute
without something to do, and a motive for doing it." A child wants
something to do, and cannot bear to be idle. Keep him busy.

Teaching is an art, and like any other art, it has to be
learned--learned, too, by study, observation, and practice. It has its
rules and principles. He who knows and practises them is a good
workman; while he who neglects them is necessarily inefficient. First,
we must get the ideas and _principles_. Secondly, we must _imitate_ or
copy the good examples or models; and thirdly, we are to practise
teaching; for the best way to learn how to teach is to _teach_. Said
Ralph Wells, when asked how he learned to teach, "By my mistakes and
failures." In teaching others successfully we teach ourselves
effectively.

In seeking after our models or examples to copy, we need not, like the
artist, go to Italy in order to copy the great masters; for the great
Master of teaching--Christ, our Model Teacher and the teacher's
model--is always before us, and His example is perfect. He is "the
Teacher come from God." "He spake as never man spake." Let us notice
some characteristics of His teaching:

1. He was _very instructive_. He knew what was in man, and just how to
meet his wants. If our words do not instruct, they "are simply
impertinent." Do our "lips teach knowledge?"

2. He was _beautifully simple_,--child-like, but never childish; so
clear that all could understand. So our words should be few,
well-chosen, simple, and adapted, softly and deliberately expressed.

3. His teaching was _highly illustrative_. So should ours be. He
gathered from all the common surroundings of life. The tiny sparrow
was made to illustrate His care; He pointed the magi to the stars; the
fishermen were to be fishers of men; He taught a lesson to the
merchant-man from the goodly pearl; the water-bearer was offered the
water of life; while the wheat, the grain, the tares, the chaff, the
vine, the tree, the field, and almost every object taught the
husbandman amid his daily toil. Heaven itself is represented by
earthly things and objects the most valued--by "songs," "arches,"
"harps of gold," "rivers clear as crystal," "rivers of pleasure,"
"pearly gates," "precious rubies and stones," etc. His illustrations
always threw _light_ upon truth--never _displaced_ it, as ours
sometimes do. They were drawn from everyday life, and so well adapted
that they were joyfully received by the candid inquirer. Let all
Sabbath-school teachers herein copy the Master. Apt illustrations
render truth more permanent; for it is well said, that the "simile,
the anecdote, the fable, is sure to be remembered, and the sentiment
to which it was linked is sure to go with it."

4. His teaching was, also, _sublimely courageous_. "He spake as one
having authority." His confidence in God and in His truth raised Him
above fear and doubt.

5. His teaching was _singularly adapted_. It always reached the heart
and life.

6. His teaching was _mingled with prayer_. He went out to teach; He
retired to pray. Let all teachers imitate His example.

7. His teaching was _closely applied_. Let our teaching, also, be
carried home to the everyday life of the children, and applied
closely, particularly, personally, and privately to specific errors
and sins; for we never should allow ourselves for a moment to doubt
that there is no infirmity in manner or purpose, in habit, temper, or
character, amongst our children, which the Sunday-school, with its
divine text-book, is not abundantly competent to reach and remove.

Sabbath-school teaching should combine at least--1. The art of asking
questions. 2. Keeping order. 3. The art of securing attention and
interesting the pupils. 4. The drawing of practical lessons and
applying them to the daily, common life. We should never undertake to
teach a truth of which we cannot see and make plain its uses;
certainly never convey to our children the idea that there is any
unimportant portion of revealed truth. One or two Bible-truths and
principles are generally better than many.

The art of drawing lessons is much more simple and easy even for
children than most persons think. The only prerequisites for drawing
practical lessons are--1. A knowledge of the facts. 2. An accurate
perception whether they be good or evil. If the action or precept be
good, the practical lesson is but an echo of the fact; if evil, avoid.
Imitate the good and shun the evil. For instance: Cain and Abel were
industrious; from which we learn the duty to be industrious. Cain and
Abel went up to worship God; from which learn to copy their good
example in going to worship God. But Cain became angry and slew his
brother; from which we draw the lesson of warning and danger.

Another important part of a teacher's work may be found in Mr. Fitch's
third rule, _i. e._, Every teacher before he leaves the lesson, should
carefully call back in a child's own language all that he has taught
him. Without this careful, thorough review and _recapitulation_ he
cannot be sure that his instructions and the practical lessons taught
are really received. A child is, as it were, compelled to remember
what he is sure to be called upon for again; so that we can hardly
overestimate the value of review and recapitulation. One
superintendent in New York recently reviewed, by aid of a blackboard,
the whole of John's Gospel with his scholars on two consecutive
Sabbaths. The teacher should keep his eyes upon all the class, and
address the class generally more than the individual members of the
class; but be ready to sympathize with each and all.

Never be in a hurry with the lesson; calmly, patiently, candidly
proceed. It is far better to get the pupils to _understand_ the first
verse or a single thought of the lesson, and proceed no farther, than
to hasten over a dozen verses.

Paul says: "I had rather speak five words with my understanding, that
by _my voice_ I might _teach_ others also, than ten thousand words in
an unknown tongue." (1 Cor. xiv. 19.) Be strictly impartial; have no
favorites in the school; be tenderly respectful to the weaker ones.
Particular care should be taken to preserve order fully until the
_close_ of the school, for then it becomes most difficult; and after
the school he will retire to his closet and commend his feeble,
imperfect labors in prayer to God. He will ask himself the following
questions: "Does any child leave me to-day with a clear, simple view
of _one truth_ of the gospel of Jesus Christ?" and, "Is it a matter
perfectly understood between me and my pupils to-day that I am seeking
their conversion to God at _this time_, and under my instructions?" He
will then think over the events of the hour, and commence his
preparation for his next lesson. During the week the Sabbath-school
teacher will find something to do every day. On one evening he will
visit an absentee, or look up a new scholar; on another, visit some of
the parents; then attend a social meeting, or the teachers' meeting,
and on another call to interest one to become a new teacher. He gets
one boy a place to work, and another he introduces into the public
school; gives his scholars his name and residence on a card, and
endeavors in all ways to prove himself to be a warm-hearted,
sympathizing Christian friend.

The teacher's life is the life of his teaching. His character,
manners, habits, dress, and associations, all exert an influence of
great power upon his pupils and upon his fellow-teachers; and he will
do well to adopt the noble, disinterested Christian motto: "If meat
make my brother to offend, I will eat no flesh while the world
standeth;" or if the theatre, or dancing, or tobacco, or the wine-cup,
or cards, or any minor evil, lessen my influence as a Christian
teacher, I will cheerfully abandon them at once and for ever. "Be ye
holy in all manner of conversation and godliness."


_Examples of Teaching._

In appending some examples or lessons in teaching, I have selected two
varieties from the "Gall" or "Lesson System," of which the late James
Gall, of Edinburgh, was the author. I have done so, first, because it
is a _system_ and conforms to all good rules of teaching; secondly,
because, having used it for more than a quarter of a century, I have
found it to be of more value to the teacher and interest to the
children than any or all others, if varied and _adapted_ with a sound
discretion; and, thirdly, because there are more suggestions in it to
teachers than any other; in fact, it includes all others. Particular
care must be taken not to attempt too much. Never attempt to use the
whole _ten_ exercises on any _one_ Sabbath lesson, or pursue the same
order. Generally use the catechetical, the explanations, and the
lesson every Sabbath. In some lessons five or six can be used. All are
suggestive.

The great leading principle of the system is to teach _the use of
knowledge_--not to communicate information merely, but to train the
young, by certain definite rules, to _make use_ of all the information
they receive. The first lesson here given is for younger classes; the
second for more advanced:

 _Lesson No. 1._

 _As taught by the "Gall Lesson System."_

 (Matt. viii. 1-3.)

 "When he was come down from the _mountain_, great _multitudes
 followed_ him. And _behold_, there came a _leper_ and _worshipped_
 him, saying, Lord, if thou _wilt_ thou _canst_ make me _clean_. And
 Jesus _put forth_ his hand, and _touched_ him, saying, I will; be
 thou _clean_. And _immediately_ his _leprosy_ was _cleansed_."

 Who came down from the mountain? From what did Jesus come down? What
 happened when Jesus came down from the mountain? Who followed him?
 Whom did the multitudes follow?

 Who came to Jesus? To whom did the leper come? What did the leper do
 when he came to Jesus? Whom did the leper worship? When did the leper
 worship Jesus? What did the leper call Jesus? Whom did the leper call
 Lord? What did the leper say? If who would? What could Jesus do if he
 would? What did the leper say Jesus could do? Who could make him
 clean?

 What did Jesus do? Who put forth his hand? What did Jesus put forth?
 What did Jesus do when he put forth his hand? Who touched him? Whom
 did Jesus touch? When did Jesus touch the leper? What did Jesus say?
 Who would? What was the leper to be? Who said he was to be clean?

 What happened when Jesus said he was to be clean? What was cleansed?
 Whose leprosy was cleansed? When was the man's leprosy cleansed? By
 whom was the man's leprosy cleansed?

 How many circumstances are mentioned in this passage? (Nine.) What is
 the first? (_Multitudes followed Jesus when he came down from the
 mountain._) What does that teach you? _Lesson._--We should follow
 Jesus, and take every opportunity of receiving his instructions.

 What is the second circumstance here mentioned? (_A leper came to
 Jesus to be healed of his leprosy._) What does that teach you?
 _Lesson._--We should apply to Jesus the Saviour to be healed of the
 leprosy of sin.

 What is the third circumstance mentioned in this passage? (_The leper
 worshipped Jesus._) What does that teach you? _Lesson._--We should
 worship the Lord Jesus Christ as the Son of God and our only Saviour.

 What is the fourth circumstance here mentioned? (_The leper doubted
 the willingness of Christ to cure him._) What does that teach you?
 _Lesson._--We should never doubt the willingness of Christ to do us
 good and to save our souls.

 What is the fifth circumstance mentioned in this passage? (_The leper
 expressed his faith in Christ's ability to cure him._) What does that
 teach you? _Lesson._--We should cherish in our hearts a firm belief
 of Christ's ability to save us to the uttermost.

 What is the sixth circumstance mentioned in this passage? (_Jesus put
 forth his hand and only touched him._) What does that teach you?
 _Lesson._--Jesus is able to save us either by the use of means or
 without them.

 What is the seventh circumstance mentioned in this passage? (_Jesus
 assured the leper of his willingness._) What does that teach you?
 _Lesson._--We should assure doubting inquirers of Christ's
 willingness as well as ability to save them.

 What is the eighth circumstance mentioned in this passage? (_Jesus
 immediately commanded a cure._) _Lesson._--None will ever seriously
 apply to Jesus in vain.

 What is the ninth circumstance mentioned in this passage? (_The
 leprosy was immediately cleansed._) What does that teach you?
 _Lesson._--God is able instantly to cure the most inveterate diseases
 of both body and soul.

 _Explanation of Words to precede the Lessons._

 _Mountain_,--High hill. _Multitudes_,--Number of people.
 _Followed_,--Went after. _Behold_,--Take notice. _Leper_,--Man
 troubled with the disease called leprosy. _Worshipped_,--Paid divine
 honors to. _Wilt_,--Pleaseth. _Canst_,--Art able to. _Clean_,--Free
 from this disease. _Put forth_,--Stretched out. _Touched_,--Laid it
 upon. _Clean_,--Healed. _Immediately_,--At the very instant.
 _Leprosy_,--Disease. _Cleansed_,--Healed or cured.

 _Lesson No. 2._

 _As taught by the "Gall Lesson System."_

 NOTE.--Only a part of the _ten_ exercises given are to be used in any
 one lesson.

 _Question._ What does God require of all those who will be saved?

 _Answer._ God _requires_ from those who will be _saved_, true _faith_
 in his Son Jesus _Christ_; true _repentance_ of _all_ their sins; and
 _a new_ and _sincere obedience to_ all his _commandments_, _from_
 love to _Him_ who _first loved us_.

 1. _Verbal and General Exercise._

 _What does God require from those who will be saved?_ Who requires
 true faith? From whom does God require true faith? Who will be what?

 _What kind of faith does God require?_

 _In whom are we to have true faith_? Who is Jesus Christ? Whose Son
 is Jesus Christ? Who is the Son of God?

 _What does God require besides true faith?_ What kind of repentance
 does God require? From whom does God require true repentance?

 _Of what are they to repent?_ Of how many of their sins must they
 repent?

 _What does God require besides faith and repentance?_ From whom does
 God require new and sincere obedience?

 _What kind of obedience does God require?_ What is it to be new and
 sincere? To what does God require obedience? To whose commandments
 are we to give obedience? How many of God's commandments are we to
 obey?

 _From what are we to obey Gods commandments?_ Whom are we to love?
 What are we to do from love to God? What did God do to us? Whom did
 God love? Who loved us? When did God love us?

 2. _Numerical Exercise._

 How many things does God require from those who will be saved?
 (_Three._--1. Faith. 2. Repentance. 3. Obedience.) What is the first?
 etc.

 How many things are here stated with respect to faith? (_Two._--1. It
 is to be a true faith. 2. It is to be faith in Jesus Christ.)

 How many things are here stated with respect to repentance?
 (_Two._--1. It is to be a true repentance. 2. It is to be a universal
 repentance.) What is the first? etc.

 How many things are here stated with respect to obedience?
 (_Four._--1. It is to be a new obedience. 2. A sincere obedience. 3.
 It is to be a universal obedience. 4. It is to be an obedience
 founded upon, and flowing from love.) What is the first? etc.

 3. _Doctrines Separated._

 How many doctrines are contained in this answer? (_Four._--1. God
 requires true faith from all who will be saved. 2. God requires true
 repentance. 3. God requires a new and sincere obedience. 4. God
 requires us to obey all his commandments from a principle of love.)
 What is the first? etc.

 4. _Explanations and Illustrations._

 _Requires_, asks, or demands. _Saved_, delivered from the power and
 consequences of sin. _Faith_, belief, and assured confidence.
 _Christ_, the anointed Saviour. _Repentance_, sorrow for, and hatred
 of, sin. _All_, the whole of. _A new_, not the former, but a better.
 _Sincere_, a pure, simple, and honest. _Obedience to_, submission to,
 and ready compliance with. _Commandments_, wishes, and orders.
 _From_, arising out of. _Him_, God. _First loved us_, had previously
 showed his love to us by sending his Son to die for us.

 5. _Doctrines Proved._

 (1.) _God requires true faith from all who will be saved._--_Mark_
 xvi. 16. He that believeth, and is baptized, shall be saved; but he
 that believeth not shall be damned.

 (2.) _God requires true repentance._--_Luke_ xiii. 3. Except ye
 repent, ye shall all likewise perish.

 (3.) _God requires new and sincere obedience._--_Rom._ vi. 17. But ye
 have obeyed from the heart that form of doctrine which was delivered
 you.

 (4) _God requires us to obey all his commandments from a principle of
 love._--_John_ xiv. 15. If ye love me, keep my commandments.

 6. _Lessons from the Doctrines._

 _From these doctrines we learn_,

 (1.) That we should beware of unbelief.

 (2.) That we should hate and forsake sin.

 (3.) That our obedience to God should be cheerful and constant.

 (4.) That all our duties should be done to please God rather than
 ourselves.

 7. _Application of the Lessons._

 Of what should we beware? (1.)

 What should we hate and forsake? (2.)

 What should be cheerful and constant? (3.)

 Whom should we seek to please in the performance of duty? (4.)

 8. _Devotional Exercise_ (_from the Answer_.)

 _Petition._--Bestow upon us, we beseech thee, those graces which thou
 requirest from all those who will be saved. Give to each of us true
 faith in thy Son Jesus Christ, true repentance of all our sins, and a
 new and sincere obedience to all thy commandments, arising from love
 to thee who hast first loved us.

 9. _Devotional Exercise_ (_from the Lessons_.)

 O Lord, may we always be upon our guard, (1.) and constantly beware
 of falling into the sin of unbelief. May we sincerely repent of all
 our transgressions, (2.) and heartily hate and forsake all sin. And
 grant that (3.) our obedience to thee may be cheerful and constant;
 and that (4.) all our duties may be done to honor and obey thee,
 rather than to please ourselves.

 10. _Paraphrase formed._

 _God_ [asks or demands] _from those who will be_ [delivered from the
 power and consequences of sin,] _true_ [belief and assured
 confidence] _in his Son Jesus_, [the anointed Saviour,] _true_
 [sorrow for, and hatred] _of_, [the whole of] _their sins_, _and_
 [not the former, but a better] _and_ [a pure, simple, and honest
 submission to and ready compliance with] _all his_ [wishes and
 orders,] [arising out of, and proceeding from,] _love to_ [God,]
 _who_ [had previously showed his love to us, by sending his Son to
 die for us.]


_Other Modes of Teaching._

There are also various other modes of teaching that can be used on
different lessons. One plan is to raise the questions Who? What? When?
and Where?

Another is to take the letters P. P. D. D. D. D., the two P's and four
D's, and inquire for _P-ersons_, _P-laces_, _D-ates_, _D-oings_,
_D-octrines_, and _D-uties_.

Another still is to take the word "_F-i-d-d-l-e-r_," as a mnemonic for
the teacher's use. The first letter, _F_, will remind him to call on
the children to tell him what _facts_, and how many, are to be found
in the first verse or in the lesson. The next letter, _i_, may prompt
him to call for _inferences or instructions_. The letter _d_ repeated
would remind him to ask for the _doctrines_ and _duties_, _l_ will
call for _lessons_, _e_ for _examples_ and _r_ for _rebukes_. This
will give active employment to the children--a thing which they
delight in, and it will aid the teacher in the difficult but sublime
work of teaching divine Truth.




XI.

ILLUSTRATIVE TEACHING.


To illustrate is to throw light upon, to illumine, to make clear and
plain. Illustration has, also, a decorating power as well as an
enlightening power.

Illustrative teaching is not merely entertaining or amusing the
children with stories and anecdotes, but may comprise them
incidentally. Explanation appeals to the understanding, while
illustration appeals to the observation of the young. Says one writer:
"It is by illustration alone, which appeals to their observation, that
ideas are conveyed to children's minds." Anecdotes and stories are
generally too long for Sunday-school teaching, and the danger is that
they will overshadow the truth. Illustrative teaching should be
employed in the Sabbath-school to make divine truth glow and become
plainer, clearer, and better understood--nothing else. It must never
displace the lesson, but be held in strict subordination to it.
Illustrations of divine truths are very useful--in fact,
indispensable; but dangerous, unless well guarded so as never to
withdraw attention from the Bible.

This was one of our divine Saviour's chosen modes of teaching, as we
see in the beautiful parable of the sower, and, in fact, in almost all
of His inimitable parables. Mankind, as well as children, delight in
this form of instruction. Says Mr. Groser, in his excellent work on
this subject: "Children have a passion for details and revel in
analogies. Mark their fondness for _stories_, however frivolous;
_word-pictures_, however meagre, and _comparisons_, however
commonplace." Tupper says:

 "Principles and rules are repulsive to a child, but happy illustration
 winneth him.

 In vain shalt thou preach of industry and prudence till he learn of
 the bee and ant.

 Dimly will he think of his soul, till the acorn and the chrysalis
 have taught him.

 He will fear God in thunder and worship His loveliness in flowers.

 And parables shall charm his heart, while doctrines seem dead
 mystery."

Illustration is something laid alongside of--parallel--for comparison,
and should be short, obvious, and appropriate. There must always be
something to illustrate.

For instance: If we were teaching, "Take us the foxes, the little
foxes," etc., we could illustrate the danger and influence of little
evils or sins by saying: Chemists tell us that a single grain of
iodine will color 7000 times its weight in water; so a little sin may
discolor and destroy a good character. A ruined man once said: "It was
that ten minutes on the street-corner, reading a bad book, that
destroyed my whole life." "It was that penny I stole when a very young
boy," said an old man, "that sent me four times to prison, and
confined me twenty-eight years out of sixty of my life, and all for
stealing less than thirty-eight dollars."

Or if the lesson was, "No man can serve two masters," etc., let the
teacher say: "The other day I saw two men together walking down the
avenue, and a little dog was running behind them; so they went on for
a while, and I wondered to which of them the dog belonged. When they
came to the corner of a certain street they shook hands and went
opposite ways. Then I saw at once to which of them the little dog
belonged. He could not follow both; so he trotted after his master.
So, dear children, it is with you; you may try to be Christ's servants
and the servants of Satan at the same time, but it will be in vain;
'You cannot serve God and mammon.'"

If on the subject of falsehood, we would impress our pupils with the
fact that the degree does not affect criminality. An apt illustration
will be found in "Eve and the forbidden fruit."

The Bible is full of perfect examples, if rightly selected. "Old
Humphrey," the English writer for children, abounded in pertinent
illustrations. I copy one: "Think not that because you look like other
teachers or scholars, and undertake the same duties, that no
difference is seen by those around you. You may look alike and be
altogether different."

Illustration 1. "I came to two frozen ponds, so much alike in size and
form that at the first view one might have been regarded as the
counterpart of the other. This was, however, very far from being the
case; for, after making a hole in the ice, I found one to be only a
few inches deep, while with my stick I could not reach the bottom of
the other."

2. "I picked up two walnuts as they lay among the dry leaves, under
the tree on which they had grown; both were large, and I thought that
each would be good; but, no! one was altogether hollow, while the
other contained a capital kernel."

3. "I bought two apples at a fruit-stand--ruddy and ripe; I do not
believe the man who sold them to me could have pointed out any
difference between them; and yet, for all this, when I came to turn
them around and examine them, I found one of them to be firm and
sound, and the other rotten to the very core."

"As it was with the ponds, the walnuts, and the apples, so it may be
with you. Some are shallow, while others have depth of understanding;
some have depth of understanding, while others are shallow; some are
full of knowledge, while others are empty; and some are firm and to be
relied upon, while others are unsound at their hearts."

These are short and very simple, but excellent and to the point.

The Bible is full of perfect examples of illustrative teaching. The
parables are mostly of this order. The parable of the sower, with the
field and husbandman before him, as is probable, is a striking example
of illustrative teaching. In the gospels, how constantly our Saviour
began His parables with, "The kingdom of heaven is _likened_ unto," or
is "_like_," etc. Said an old divine to a young preacher: "I see you
do not follow Christ's example in your preaching; for you have no
'_likes_' in your sermons." Do we _liken_ Bible truth to something
with which our scholars are familiar, and thus help them to understand
it?

Illustrations abound all around us. Some years ago there was published
a work entitled "Spiritual Honey from Natural Hives." I do not know
but it is now out of print; but it contained no less than 258
illustrations of various passages of Scripture--all drawn from the
honey-bee, and most of them were valuable. For example: "Mercy comes
naturally from God, like honey from the bee; but justice, like the
sting, only when she is provoked." "If nature teaches the bee not only
to gather honey out of sweet flowers, but out of bitter, shall not
grace teach us to draw, even out of the bitterest condition, something
to better our souls?" "Many hate not sin, nor fly from it, because it
is _sin_; but as children do bees; not because they are bees, but
because they have a _sting_. So do these persons flee from sin; not
because it is _sinful_, but because it is _hurtful_."

The following convey important lessons to Bible-students: "If you do
but take and pierce God's word, and do but stay upon it, as the bee
doth on the flower, and _will not off_ till you have got something out
of it; if you still be digging in this mine, this will make you rich
in knowledge; and if you be rich in knowledge, it will make you rich
in grace." Finally: "Some use flowers only for the beauty or the
smell; the physicians, for health; the bees, for honey; so do wise and
prudent persons apply their studies for the enriching and feeding of
their minds."

The late eloquent Rev. Dr. Payson was accustomed to illustrate under
the form of apt _suppositions_. For instance, said he: "Suppose you
wished to separate a quantity of brass and steel filings mixed
together in one vessel; how would you effect this separation? Apply a
loadstone, and immediately every particle of iron will attach itself
to it, while the brass filings remain behind. Thus, if we see a
company of true and false professors of religion, we may not be able
to distinguish them; but let Christ come among them, and all His
sincere followers will be attracted towards Him, as the steel is drawn
to the magnet, while those who have none of His spirit will remain at
a distance." Again: On a visit to a weeping mother, who refused to be
comforted for the loss of a beloved child: "Suppose, now," said he,
"some one was making a beautiful crown for you to wear, and that you
knew it was for you, and that you were to receive it and wear it as
soon as it should be done; now, if the maker of it were to come, and
in order to make the crown more beautiful and splendid, were to take
some of your jewels to put into it, should you be sorrowful and
unhappy because they were taken away for a little while, when you knew
they were going to make up your crown? He can take better care of them
than you could." The mother smiled through her tears at the thought
that her jewel was taken from her but for a season, and said, in meek
submission: "The Lord gave, and the Lord hath taken away; blessed be
the name of the Lord."

The question here arises, From whence shall Sunday-school teachers
gather illustrations for use? I reply, generally, everywhere, and from
everything; but to particularize: 1. From the home-surroundings,
circumstances, and home-life of the pupils. 2. Facts and incidents
that are constantly occurring around us. "_Facts_ are the arguments of
God," said Rev. Dr. Chalmers. 3. History, biography, and
geography--sacred and profane. 4. Agriculture, horticulture, and
botany. 5. Proverbs, maxims, wise sayings, and poetry. 6. Emblems,
similes, metaphors, etc. 7. Science and art; manners and customs.

I need not extend this list, for these will readily suggest many
others to the teacher.




XII.

PICTORIAL TEACHING.


Pictorial teaching is only a slightly different form of Bible
illustration, and, therefore, will appropriately follow the previous
subject.

It presents, first, pictures and maps to the pupils for examination,
in order that they may get a clearer view of truth. It consists,
secondly, more particularly in picturing out in words, or in vivid,
graphic description, so that the truth will appear real to the
imagination of the child. It awakens interest and deepens impression,
and all good teachers avail themselves, more or less, of its power.

"But," says a quiet teacher, "all this must be graphically done." I
reply: "Of course it must;" and the answer returns: "Well, I can't use
it, then, for I am not graphic." I will give all such teachers a
recipe that will render them always graphic with children. If they
would dwell clearly and plainly on all the little details in their
descriptions to children, they will always be graphic. The
imaginations of scholars of ten or twelve years of age are so vivid
that much of the teacher's power over them, to interest and impress
truth, will depend largely upon this power of "word-picturing." Words
containing objects largely should be most used, instead of a mass of
sentiments and principles. Let the objective words preponderate.

The following statement embraces about a dozen words in _principles_:

 "It was David's _duty_ to _know_ the _will_ of God, and as he had
 great _faith_ in the divine _power_, he went forth without
 _reluctance_ to meet the _foe_, and the _result_ was the death of
 Goliath."

Let us now transpose the sentence into _objects_ mainly, and it will
not be difficult to see which will make the clearest and best
impression upon children's minds:

 "Young David _stood_ in the _valley_ and slung a _stone_ into the
 _forehead_ of the _giant_, Goliath, and he _fell_ dead upon the
 ground."

Abbott gives many illustrations. He says:

 "You tell a man, 'He went down to the shore, and got into a boat and
 pushed off.' You would interest a child more if you say, 'He went
 down to the shore and found a boat there. One end of the boat--the
 front part, which they call the bow--was up against the shore, a
 little in the sand. The other end was out of the water, and moved up
 and down gently with the waves. There were seats across the boat, and
 two oars tying upon the seats. The man stepped upon the bow of the
 boat; it was fast in the mud.' And so on, describing the water under
 one end, and sand under the other; the one end rocking and rattling
 the oars, and the man walking back and pushing the boat off," etc.

Be exceedingly minute, therefore, with little children. In all the
details which you describe take very short steps, and take each one
distinctly. The Bible narratives are wonderfully adapted to good
pictorial teaching. Bible emblems, which so abound, must be carefully
pictured out; as, "The Lord God is a sun and shield," a "rock," and
"refuge." "As the hart panteth," etc. Detail it so as to make the
scene as real as possible to the child, and enable him to see the
hart, the mountain, the water brooks, etc. Suppose you were on the
lesson of the apprehension and trial of Christ:

 "Children, see that crowd of people wending their way through the
 streets of Jerusalem! Some of them carry torches or lanterns in their
 hands; others have staves or swords. See, in the midst of them there
 walks one who looks very kind, but very sorrowful. Who is it? It is
 Jesus. The multitude, led on by the cruel priests, have just been to
 the garden of Gethsemane and hurried him away from His disciples; and
 now they are going to take Him before their rulers, that they may
 have Him put to death. Then describe the High Priest, Pilate, and
 Herod; the judgment hall, the drops of blood, the soldiers, and crown
 of thorns; the cross, the angry cries of, 'Crucify Him!'"

All this must be done with care and exactness, and before adopting it
the teacher must make himself _very familiar_ with every part, so as
never to hesitate or labor in it; and then afterward call it all back
by questions, in the children's own language.

Again: Suppose you wished to make a lasting impression on a child
while developing a single important thought; as, for instance, the
omniscience of God. Talk candidly to the child somewhat as follows:

 "Mary, do you know that God knows all things? He saw Adam and Eve
 when they hid themselves in the trees of the garden. He saw Moses
 when he lay in his little ark by the side of the river. He saw
 Timothy when his mother taught him to read the Bible. He sees every
 person in the world just now. You know in Africa there are a great
 many millions of men and women. They are black. They are called
 negroes. God sees them all, and he sees the missionaries who are
 there teaching them God's word; and at the very some moment he sees
 all the people of this country, and every person in this town. He
 sees you, Mary. He saw you when you were a little babe in your
 cradle; he sees you at all your plays, and in the school; he knows
 what you say, and what you think; he sees every tear that falls from
 your eye, and every smile that plays on your cheek; he hears you sing
 his praises; and when you pray, Mary, God listens to everything that
 you ask; and when you lie down, and the room is dark and still, and
 there is nothing moving but your pulse, and nothing heard but your
 breathing, then God sees you, for the darkness and the light are both
 alike to Him."

Thus dwell _amply_ on a thought until you associate it in the child's
mind with many circumstances. For Bible-classes, of course, a teacher
would not descend to all the details of some of these examples, yet in
every age and class be graphic and life-like in word-picturing. The
parables of the prodigal son, and of the good Samaritan, are divinely
beautiful examples of pictorial teaching, for when our Saviour wanted
to impress love to our neighbor he _pictured_ out for us the beautiful
story of the good Samaritan.

The following example is from "David Stow's Bible-training," published
in Edinburgh, and is the "Training System" pictured out in words:


 _Example._

 "As the hart panteth after the water brooks, so panteth my soul after
 thee, O God." Ps. xlii. 1. The more common way that the pious teacher
 or parent takes, is to pass over the emblem, and at once proceed with
 the spiritual lesson--_thus beginning at the end_--without any
 natural picture having been presented to the mind's eye of the
 pupils, by which they maybe assisted to the analogy--_as_ and _so_,
 as the Natural, so the Spiritual--which is so uniformly done by the
 Spirit of God in Scripture.

 _Points in the Natural Picture to be brought out._

 1. Some points in the natural history of the hart--different names
 given to the animal--swiftness of foot--where generally lives. 2.
 Frequently hunted. 3. Where to flee to in a mountainous country, as
 Judea, when pursued--hills or valleys. 4. Heat, drought, dust--effect
 on the animal, particularly after running--thirst. 5. Running about
 seeking for water--increasing--not merely a drink, but a brook, where
 it may plunge in as well as drink. 6. Why, then, a brook, and not
 stream?--picture out a brook. 7. Brooks more likely to be found in
 plains--but animal pursued there. 8. The hart, heated and thirsty,
 therefore _pants_--what is panting? 9. Has the hart ever bathed in
 water brooks before? If not, would it have panted and longed for it?
 The full picturing out of these points (even in the incomplete and
 imperfect manner that can be done on paper) would greatly exceed our
 limits. The natural picture or condition of the hart being visible to
 the minds of the children, the analogy to the circumstances in which
 David was placed will appear, viz., pursued by his enemies, and
 especially by his own son, Absalom--fleeing to the mountains for
 safety--away from the sanctuary, etc., etc. He, no doubt, on seeing
 the harts near him panting and seeking for water brooks, mournfully
 and longingly expressed himself: "So panteth my soul after thee, O
 God."

 _Teacher._--I must tell you, children, before we commence our lesson,
 that it is supposed this psalm was written by David, who was obliged
 to flee from his enemies to the land of Jordan, and that when there
 he probably took up his abode in the mountains, away from the public
 worship of ... _God's house_, and seeing the harts running ... Where?
 _about the hills_, and panting for thirst, most likely induced him to
 use the ... What metaphor or emblem did he use? Look at your books.
 David says: "As the hart panteth after the ... _water-brooks_ (read
 on, children), _so panteth my soul after thee, O God_."

 The first thing we must speak about in this picture is the ...
 _hart_. What is a hart? Can you tell me any other names given to the
 hart? _Stag_--_deer_--_gazelle_--_roe_. Very right; these are the
 names given to ... _this animal_, or ... _species_.

 Well, the name of this animal or ... _species_, is called ... the
 _hart_. Is it a slow or quick moving animal? _Swift_. It runs ...
 _very swiftly_. What countries do harts chiefly live in? _Mountainous
 countries._ Why do you think so? _The Bible says, "Like a young roe
 upon the mountains._" And a young roe is ... _a young hart_. Well,
 that is one proof that they live in the mountains; but can they live
 in the plains? _Yes, sir; they live in plains in gentlemen's parks_,
 which are sometimes ... _plain_, or nearly ... _level_. Very well;
 but when allowed to roam and run about freely and ... _naturally_,
 they ... _prefer the mountains_. Is the hart spoken of in the psalm
 supposed to live in a warm or cold country, think you? _A warm
 country._ Why? ... Bring down the map, children, and show the country
 or countries you suppose to be meant. (The map of Palestine is
 presented.) Point out those parts you think harts live in. You think
 the Psalmist means ... _the mountainous parts of Palestine_. And
 Palestine is ... What sort of a country? _Mountainous country_, and
 ... _very hot_. Now, we must get smartly on. The hart lives in ... _a
 hot country_, and in the mountainous parts of ... _a hot country_.
 How does the sun shine? _Over head, nearly perpendicular_, and,
 therefore, the great part of the year the ground must be ... _very
 hot and dry_. In what state will the soil be? _Parched and dusty._
 And in mountainous countries, where the sun is very hot, what happens
 to the streams or brooks? _The brooks dry up._ It is then a dry and
 ... _thirsty land_, and where ... _no water is_. If you turn in your
 Bible to Job vi. 15, it is said: "And as the stream of brooks they
 pass away,"--showing that the brooks in that hot climate are ...
 _very apt to pass away_, or ... _dry up_.

 Tell me, children, what you mean by panting? Show me what panting is?
 This boy thinks it is simply opening the mouth. (Take nothing for
 granted.) Have you ever seen a dog walking in a very hot and dusty
 day, after having run a long way? _Yes, sir; it opens its mouth._
 Does it simply open its mouth, as this boy did? _It pants, this way.
 It feels uneasy._ Why uneasy? Because _it is weary and thirsty_.
 Weary and thirsty from ... _the heat_; and a thirsty dog, that is
 weary and very ... _hot_, would--what would it wish? _To have a
 drink_, or, perhaps, to ... _plunge in the brook_. Of what had the
 hart drank before? _The brooks._ Well, the hart having both drank of
 ... _the brook_, and ... _plunged in the brook before_, longed and
 ... _panted to do so again_. In this sad condition, therefore--heated
 and ... _thirsty_, and running about, ... _panting_--how would the
 hart feel? Would he be satisfied to lie down? _No, sir; very
 anxious._ And what more? _Longing and panting for water._ Not at
 rest, because it ... _felt_--the ... _want of something_ it could not
 get at ... _that time_; and that was ... _the water brooks_.

 Now, let us look at the verse, and see in what state or ...
 _condition_ the hart is supposed to be. Repeat it, if you please,
 each word, separately, slowly, and distinctly. "As, the, hart,
 panteth, after, the, water, brooks." What is a brook? _A clear
 stream_--not a muddy, stagnant ... _pool_. Do you think the hart had
 drank of a brook before? _Yes; else it would not have panted for it._
 What makes the hart so very thirsty? _Because it runs about the
 hills, where there is no water._ And as the hart opens ... _its
 mouth_, and ... _pants for water_, and runs about, it raises the ...
 What do you think it raises? _The dust into its mouth._ And what does
 the dust do? _Increases its thirst_, and causes the hart to long more
 for ... _the brooks_--which are now ... _dried up_--or, perhaps, at a
 ... _great distance_. What would you expect the hart to do were it to
 reach a brook? _Drink plentifully_--and, also, ... _plunge into the
 water_. Why? _To cool_ and ... _refresh itself_. The application, or
 spiritual lesson, is by recalling the _hart_, on the _mountains_,
 _hunted by dogs_, _shot at by arrows_, _hot and thirsty_, _panting_
 for _water brooks_, for a _plunge-bath_, and _drink_. So, David
 fleeing on the mountains for life, pursued by enemies, _longing_ for
 safety, and for the public worship of God at Jerusalem, _panting_ for
 the Lord's house, where _God's law_ was read, and the true God was
 worshipped, etc. He _desired, longed_ for, _panted_, _prayed_ for
 God, the living God. Children, do _you so long for_, and _pant after_
 God, the living God? etc., etc.


Another form of pictorial teaching is, after questioning the lesson
out of the scholars, and then in again, and explaining all the words,
etc., to paint imaginary pictures of the events described in the
lesson. Thus, in a lesson from Matt. xiv. 22-33, taught by the Rev.
Edward Eggleston, of Chicago, he said to the first pupil: "Carrie,
suppose that you were a painter with your canvas before you, what
picture would you draw from the 22d verse?" She replied, "Christ
sending his disciples and the multitudes away." "Mary, what from the
23d verse?" "Christ on the mountain, alone, in prayer." "Jane, what
from the 24th verse?" "The ship tossed with the waves." "Lily, what
from verse 25?" "Jesus walking on the sea." The next, "Peter sinking,
Jesus saving;" and then, "The sea calm, all safe in the ship,
worshipping Jesus." From these the lessons drawn are "Secret prayer,"
"Looking to Jesus for help in danger," "Not seeking danger," and that
"Jesus is God," to control the wind and waves. The doctrine is the
Divinity of Christ: "Of a truth, thou art the Son of God."

"Pictorial Teaching," by Hartley and Groser, on Illustrative Teaching,
further illustrates these subjects.




XIII.

OBJECT-TEACHING.


This is presenting an object to look at, for the purpose of getting a
clearer and more perfect view of the truth taught. It is simply
calling to our aid the _eye_. The eye is one of our two great learning
senses. It has been called "the king of the senses," and it is
emphatically so with children; for little children learn the most that
they do learn through the eye. Bunyan quaintly says: "Come to the mind
and soul through Eye-gate as well as through Ear-gate." This is the
most pleasant and effective way of giving and receiving some kinds of
knowledge. It cultivates, also, the important habit of close and
accurate observation. Says the Rev. Dr. Hill, the President of Harvard
University: "It is the thought of God in the object that stimulates
the child's thought." The great object is to teach the child more than
you can express in words. In illustration, he says: "I was walking
yesterday with my little girl, and showing her plants, insects, and
birds as we walked along. We were looking at lichens on the trees,
when she suddenly, and without hint from me, said: 'The maples have
different lichens from the ash. I mean to see if I can tell trees by
their trunks, without looking at their leaves.' So for a long distance
she kept her eyes down, saying to the trees as she passed: Elm, maple,
ash, pine,' etc--never failing. The difference was easy to _see_, but
the difference could not have been so well expressed in _words_."

Our schools of public instruction are largely using this mode of
teaching in the early years of school-life, with great gratification
to the children, and, also, with great success. The size, form, shape,
color, origin, and uses of many articles are thus taught, incidentally
weaving in spelling, reading, and a vast amount of useful knowledge.
If this were all, however, it would hardly avail much in our
Sabbath-schools above the infant class. But we apprehend that in some
particular Sabbath-school lessons, but not in all, object-teaching can
be used to great advantage by all classes and conditions of scholars.
Never force or crowd object-teaching, however, upon any lesson.

The simple difference between object-teaching and illustrative
teaching is this: If you were teaching on the words "Though your sins
be red like crimson, they shall be as wool," in _illustrative_
teaching, we should tell the children that the Turkey-red dyes are so
firm that no bleacher's salts will make them white, and therefore, we
make the Turkey-red rags into pink blotting-paper; in _object_-teaching,
we hold up the Turkey-red calico, explain it, and then _show_ the pink
blotting-paper--making it, by help of the two objects and the
explanation, more impressive with children. In fact, there are lessons
that cannot be plainly taught without the use of objects. They need,
however, to be used with discretion; and upon Bible lessons only on
those that will make the truths _better_ understood.

We have, however, the highest authority for the use of objects in
teaching religious truths. Our Saviour himself practised this mode of
teaching. It will be remembered that when the crafty Scribes and
Pharisees sought to entangle him in his talk, and proposed the
question--"Master, is it lawful to give tribute unto Cæsar or not?"
he, perceiving their wickedness, said, "Why tempt ye me, ye
hypocrites? Show me the tribute-money. And they brought unto Him a
penny." Why did the divine Redeemer, who never did a superfluous
thing, or spoke a superfluous word,--why did He, who is infinite in
wisdom, call for this penny? We may safely reply, Because it was
divinely _best_ and needful. He wanted to bring to bear the two great
learning senses, to wit, _seeing_ and _hearing_. He then directed the
eyes of these scheming men to the coin, with this pointed question:
"Whose is this image and superscription? They said unto him, Cæsar's."
Then came the inimitable _application_ of the lesson--without which
every lesson is a failure--viz.: "Render therefore unto Cæsar the
things which be Cæsar's, and unto God the things which be God's." We
are told that "when they had heard these words, they marvelled, and
left him, and went their way." The lesson was conclusive.

At another time, you remember that our Saviour "called a little child
unto him and set him in the midst of them," to teach his disciples the
answer to their query, "Who is the greatest in the kingdom of heaven?"
Here the little child was the object. The lesson is obvious to all.
Even in the memorial service of our Saviour's death, he called for two
_objects_--the bread and the wine. It was divinely necessary.

We may seem almost to see the same divine Teacher bending forward and
pointing his disciples to the beautiful flowers at his feet,
exclaiming: "Behold the lilies of the field," or look at the "fowls of
the air," or see "the fields white unto the harvest," or the falling
sparrow, or the fig-tree, and a multitude of similar objects all
around them, which were used by him in his wonderful teaching, and
with such success that they were led to exclaim: "Never man spake like
this man." The whole of the types and ceremonies in the Old Testament
were but a magnificent series of this mode of object-teaching. This is
the whole, in substance, of object-teaching. It is Christ's mode and
the prophet's way of teaching. "It is nature's teaching," says a
teacher at our side. There is _no_ teaching, scarcely, that is not, in
some sense, object-teaching. Said the Rev. Dr. Chester, when
describing good teaching: "This is object-teaching, as all good
teaching of the young is. You must take their measure if you would fit
the garment of truth to them." Objects for teaching lie all over
nature as clearly as in cubes and squares and octagons. It keeps each
child pleasantly and profitably employed. It is calling the eye and
senses to our aid in affecting the mind and heart. The eye is our
first teacher. Hence it is indispensably necessary in an infant class
to have plenty of objects. Every good mother and good juvenile
class-teacher will make great use of the _eye_ and _action_ and
_motion_ to teach and impress the great truths of the lesson upon the
little ones. Use the eye more, and make your words few and well
chosen. "Present to the children _things_ before _words_, or _ideas_
before _names_." Even in manners and morals let the _person, life_ and
_tongue_ of the teacher be the "object." "She openeth her mouth with
wisdom, and in her tongue is the law of kindness."

Here is an art that every teacher should become facile in, _i. e._,
looking up and using objects that will serve our purpose in teaching;
and for this reason, he should always wear his "Sunday-school
spectacles." A sprig of evergreen, or a bit of a vine picked from the
bush as we pass our garden-gate for the Sunday-school, may serve to
illustrate the duty of "abiding in Christ" as the branch must abide in
the vine. A little flower or grass, or a falling leaf, will
illustrate, through the eye, the brevity of life, and that "we all do
fade as a leaf." Even a pin may be used as an object, from whence to
draw lessons as to the value, use, and importance of _little things_.
When the pin is crooked and rendered useless, we can with it rebuke
crooked tempers or crooked tongues or characters.

A child may be led to see "the whole armor of God" in a picture of an
old knight with his "helmet," "shield," "breastplate," and "sword." A
plaster cast of a _faithful_ dog, loving doves, little Samuel in
prayer, or David with his shepherd's staff, have all been frequently
used to teach divine lessons. A specimen of good fruit will teach us
to bring forth good fruit--to be fruit-bearers; and the showing of a
watch may be made the means of much valuable instruction to children.

But we must sum up some of the leading things which may be used in
Sunday-school object-teaching, viz.:

 1. Natural objects.
 2. Texts, cards, etc.
 3. Maps, charts, etc.
 4. Pictures and drawings.
 5. Word-painting, or pictorial teaching by aid
      of the imagination.
 6. Parables, parallels, etc.
 7. Portable slates and paper.
 8. The blackboard, which furnishes ample facilities
      for object-teaching.


OBJECT LESSONS IN BRIEF NOTES.

_Examples._

The following is an outline lesson on a picture-print of

_David and Goliath._ 1 Sam. xvii.

 Ps. xviii. 32: Success is from the Lord.

 _First._ Remarks and questions on the print. Ask the children to
 point out the two principal figures--to tell you what difference they
 observe in them; one is an immense man--a giant; the other a young
 lad. The difference in their dress--one is clad in armor, with
 helmet, shield, and spear; the other has a light dress, with a crook,
 a sling, and a bag. Let them describe the manner and action of each.
 The giant looks fierce and angry, raising his spear and clenching his
 enormous fist. The lad appears calm and gentle; casting his look
 upwards, he points to heaven. For what purpose do they seem to be
 met? How can the youth escape so great and powerful an enemy? Where
 can he look for help? Ask the children what they would do under the
 circumstances.

 _Secondly._ The narrative. Give the children an account from the
 Bible of Goliath's size and his armor, and let them see how complete
 the latter was. Read to them how he defied the armies of the living
 God, and challenged any to combat with him. Who is able to stand
 against so mighty an enemy? All the Israelite soldiers are afraid. At
 last a slender youth comes forward and offers himself. How is he
 prepared for the contest? What makes him so bold? Read verses 32-37.
 He trusts in the Lord. It is His cause in which he fights. This is
 David. See how he prepares himself (verse 40). His spirit is shown in
 verses 45, 46. Success was with David (see 48-50). Contrast the
 appearance of the two, their different preparation and their spirit.

 _Lesson._ David fought in the name of the Lord, trusted in His
 strength, and sought His glory. How can we imitate him? All sin, all
 evil, is the enemy of the Lord: we must fight against them in His
 strength and seeking His glory, and He will make us more than
 conquerors.

 _Different Objects._

 1. 1. Object, _a Leaf_. Children, what do I hold in my hand? _A
 leaf._ What can you tell an about it? One says it has _form_; others,
 _color_, _substance_, _length_, _breadth_, _thickness_, _branches_ in
 its frame like the tree, all _different_, etc., etc. What is a leaf?
 _The clothing of trees._ Gen. viii. 11.

 2. What does the Bible say about a leaf or leaves? Shall not wither,
 Ps. i. 3--be green, Jer. xvii. 8--not fade, Ezek. xlvii. 12--fadeth,
 Is. i. 30--sewed fig-leaves, Gen. iii. 7--cast their leaves, Is.
 vi. 13--fair, Dan. iv. 12, 21--nothing but leaves, Mark
 xi. 13--putteth forth leaves, Mark xiii. 28. Enlarge and illustrate
 any points.

 3. See Rev. xxii. 2: And the _leaves_ of the tree were for the
 healing of the nations.

 See _bad_, _poisonous leaves_. Upas tree, poison-ivy, etc.

 See _good leaves_.--Sassafras, balsam, wintergreen, etc.

 The _leaves of the Bible_ are for the healing of the nations, etc.

 Corrupt _leaves_ or bad books blight and destroy.

 II. Object, _a Grapevine with cluster of fruit_. _Cut_ branch will
 not _unite_ again with the vine. _Prune_ so as to produce fruit,
 otherwise will run to leaves. Taste of good fruit. See fruits of the
 Spirit, Gal. v. 22, love, joy, peace, etc. How bear such, etc.

 III. Object, _a Pin_. Sharp, straight, and shining. How many for
 a penny? Thirty persons to make it. So little
 and cheap, not valued. So of common blessings--air, light, water.
 Feel your pulse. Not live without it. _So learn to value little
 things._

 See its value in need, as in storms, cold, etc. So value Bible,
 health, school, church, etc., while you have them.

 Bend it, and it becomes _crooked_,--so crooked _tempers_, _tongues_,
 etc.

 IV. A _Sprig of Evergreen_, broken off, may teach us to _abide_ in
 Christ.

 V. _Salt_, as a grand _preservative_. A _Rotten Apple_, influence and
 decay.

 VI. _Flowers_, so beautiful and frail. A pansy may teach _humility_,
 a daisy, _cheerfulness_, a rose, _goodness and virtue_, a lily,
 _purity_, etc.




XIV.

THE BLACKBOARD.


We would not undertake to conduct a Sabbath-school without a good
blackboard. The great object of it is to direct, to concentrate, and
to _fix_ the attention, sympathies, and prayers of the whole school
upon that portion of the word of God which is embodied in the great
practical thought of the lesson. It is affectingly interesting to see
a whole school, teachers and scholars, banishing their worldly
thoughts, and raising their eyes and hearts apparently up to the great
warm thought of God, as they cross the threshold of the school-room,
and see, in clear, distinct letters on the blackboard, the key-note of
the lesson for the day; as, "My son, give me thy heart." "Son, go work
to-day in my vineyard." "The soul that sinneth, it shall die." "I will
arise and go to my father." "Have faith in God." "All waiting for
Jesus." "Flee from the wrath to come." "About my Father's business."
"The blood of Jesus Christ his Son cleanseth us from all sin."
"Founded on a rock," etc.

Blackboards have long been used in public schools with great
advantage, but have only been adopted in Sunday-schools during the
last decade of years. They, however, prove to be so well adapted and
useful that they are meeting with universal approval, and are fast
coming into general use. We think a blackboard should be used in every
Sabbath-school, on every Sabbath, by every superintendent, and on
every lesson; for the dullest superintendent, in city or country, can
plainly write or print one thought from the word of God on the
blackboard, and thus fix the eye and concentrate the thought and heart
of the otherwise careless, upon the lesson.

We have often seen the noisiest boys of the city calmed by this means
into thoughtfulness and interest in the lesson. Sometimes colored
crayons are used to attract as well as to impress. The names of the
Deity are sometimes carefully written in crayon of one color, while
wrath, sin, etc., may be put in another color, say _red_.

A map, drawn by the superintendent or pastor on the blackboard in the
presence of the school, will have many times the effect that it will
have, if we point to a regular map. A cross of two rough marks made by
a teacher on a slip of paper, to illustrate the lesson, will interest
a child more than will a jewelled cross,--it was made by teacher.

Frequently the superintendent or teacher will write down the answer,
or the main word of the _answers_ of the children on the blackboard,
and this will interest them greatly. A teacher can use a piece of
white paper to write or draw on for the scholars of a private class. A
few points must be heeded--

1. Do not put any but well-digested, important words, thoughts, and
objects on the blackboard.

2. Write or draw as plainly, neatly, and correctly as possible. Do not
write too much.

3. Let all the exercises of the school bear directly towards the one
great thought of the lesson.

Thus let the freshest and most prominent object in the school-room aid
the teacher and superintendent, through the use of the eye, in their
great work.

A word of caution is needed, however, concerning the use of the
blackboard. Sometimes it has been made to appear quite ridiculous by a
fanciful and perverted use of it. The only justifiable use of the
blackboard in a Sabbath-school is in order to make Bible truths more
clear and attractive in the eyes of teachers and scholars. Men of good
taste, as well as those having tact and ingenuity, can and do use the
blackboard with power in various ways. For instance, some years ago I
saw a lesson taught in Ralph Wells's school--and many of my examples
originated with him--from the text in Matt. v. 16: "Let your light so
shine," etc. This was plainly written on the board, while on one side
was drawn a figure of a light-house, with the rays of light shining
forth from the lamp. The superintendent in a review pressed the
question, "_How_ are we to let our light shine, according to the
lesson, 'So shine?'"--and very soon the children said they were to let
their light shine by "being pure," "meek," "merciful," etc., and soon
the beatitudes were each written on the separate rays from the
light-house lamp.

At another time I noticed the text, "Founded on a rock," together with
the figure of a house firm on a rock, and another house crumbling and
falling down "on the sand." See to the foundation.

A catechism lesson on the question, "What is sin?" was placed on the
board "_My sin._"


 _Examples of Blackboard Exercises._

 The following examples are given as suggestive of several different
 lines of use to which the blackboard may be put:

 The substance of a lesson in the 6th chapter of Matthew was once put
 upon the board in two words, "Outside" and "Inside," the children
 being asked to examine the chapter and tell what to write on the
 blackboard; at the end of the address the board appeared as follows,
 each specification having been vividly illustrated by an incident:

 _Outside._    _Inside._
   Alms.         Alms.
   Prayer.       Prayer.
   Fasting.      Fasting.
   Treasures.    Treasures.

 Another good lesson on the board is to take one of the commandments,
 for instance, the "Third Commandment." Raise three questions and get
 the children to fill out the answers as follows:

 _The Third Commandment._

  _How broken._               _Why broken._     _Why not._

   Swearing.                   Get mad.          'Tain't right.
   Oh gracious!                Don't think.      No use.
   Make fun of the Bible.      Think its big.    Bible says we mustn't.
   Praying careless.           Careless.         Mean.
   Singing and not thinking.   Wicked.           Ungentlemanly.

 The following lesson has been successfully given by the Rev. Mr.
 Ostrander, of Albany:

              THOU
              shalt
              call
              His
              name
 BELIEVE on |       | Christ and thou
            | Jesus |
   The Lord |       | shalt be SAVED.
             for He
              shall
              save
              His
             people
              from
              their
              SINS.

 Where ought Jesus to be? _Ans._ In the heart.

 Where did he get his name? _Ans._ From the angel. (Matt. i. 21.)

 Why was this name given? _Ans._ (Matt. i. 22.)

 How does he save from sin? _Ans._ "Believe on the Lord Jesus Christ."

 Other points of instruction and application may be derived from the
 careful study of the above arrangement.

 The following, by E. D. Jones, of St. Louis, teaches a lesson from
 the text, John xii. 32: "And I, if I be lifted up from the earth,
 will draw all men unto me." _First_, Notice the influences God uses
 to draw men: 1. The Holy Spirit. 2. The Bible. 3. The Churches.
 _Secondly_, Look at their relations: 1. As a Helper. 2. As a Teacher.
 3. As a Trainer. _Thirdly_, Look at the chief work of these agents:
 1. To Reveal. 2. To Believe. 3. To Know. 4. To Train. At the close of
 the address or lesson the blackboard will appear as follows:

 [Illustration: Cross.]

 Two hearts, one bad, the other good, make an instructive lesson. Get
 the children to tell you what to write in them as below:

     _Bad Heart._            _Good Heart._

     Anger. Hate.             Love. Hope.
     Selfishness.            Joy. Humility.
     Covetousness.            Industry.
      Hypocrisy.               Honesty.
        Lying.                  Peace.
         Sin.

 Still another is the following: "Jesus is your friend." What
 qualities do you want in a friend? _Answer._ He must be TRUE. Write
 the word TRUE on the board, and then by questioning draw out of the
 scholars four different and prominent characteristics of Jesus as a
 friend, each answering to one of the letters of the word _True_, as
 follows:

 _Jesus is your Friend._
     T--ried.
     R--ich.
     U--seful.
     E--verlasting.

 The Parable of the Sower may be taught by the following arrangement
 in three columns and twelve words or particulars. The children give
 the words to fill the columns:

  The Soil.     What became of the Seed.   Represented what Hearers.

  Wayside.       The Devil seized it.        Careless.
  Stony.         The sun scorched it.        Superficial.
  Thorny.        Tares choked it.            Worldly.
  Good.          Fruit.                      Pious.

 The lesson, "Son, go work to-day in my vineyard," may be thus
 arranged:

   Who?--"Son,
   What?--go work
   When?--to-day
   Where?--in my vineyard."

 How work? _Answer:_ W--illingly.
                     O--rderly.
                     R--egularly.
                     K--indly.

 The next three examples are from Rev. J. H. Vincent's blackboard
 exercises:

      _History of Joseph._

 1. Bo (rn 1745 B.C.
 2. So (ld       17 years old.
 3. Imp (risoned  9 years in slavery.
 4. Rel (eased    4 years--in prison.
 5. Ber (eaved   29 years--loses his father.
 6. Di (ed       51 years.
                ---
                110 years old.

  _The Seven Principal Journeys of Christ._

  1. Bethlehem to Jerusalem,  6 miles north.
  2. J.        to B.          6 miles south.
  3. B.        to Eg.       250 miles S.W.
  4. E.        to Naz.      350 miles N.E.
  5. Naz.      to J.         65 miles south.
  6. J.        to N.         65 miles north.
  7. N.        to Jer.       50 miles S.E.

 _Seven Golden Rules of Sabbath-School Order._

 [Illustration: Menorah.]

     1st s, for silence.
     2d  s, for system.
     1st v, for vigilance.
     2d  v, for variety.
     1st c, for charity.
     2d  c, for concentration.
 central C  for CHRIST.

 A more elaborate lesson, illustrating the parable of the Pharisee and
 Publican, and showing the characteristics of three kinds of prayer
 and their results, can be portrayed thus:

 PRAYER.

 -harisee prayed proudly.
 -ublican prayed penitently.
 -oor widow prayed perseveringly.

 -roud prayer proved worthless.
 -enitent prayer procured peace.
 -ersevering prayer prevailed.

 Another still is to write a part of the test and fill it up with the
 answers of the scholars, thus:

                     { Repent.
                     { Pray.
 "At thy word I will { Believe.
                     { Love.
                     { Obey.
                     { Suffer."

 A lesson on the _Beggars that cried to Jesus_, as found in Matt.
 xx. 30-34, may thus be placed:

 What the { cried in distress.
 beggars  { cried with importunity.
 did.     { cried with faith.
          { cried with humility.

    What  { stood still.
    Jesus { asked what they wanted.
    did.  { had compassion.
          { touched them.

  Result. { He healed them.
          { They followed him.


_Map Drawing.--Palestine._

Another use for the blackboard in the Sunday-school is the drawing of
maps and outlines of the location of sacred places. Teachers have
found it difficult, however, if not impossible, to draw maps of the
proper proportions and rightly to locate the places. The following
simple plan, used by Ritter and Guyot, has been extensively used in
our Sunday-school Conventions the last year or two, and found to be
useful. It is called the "Relative Measurement" method. One line, say
from A to B (see diagram on page 123), is taken as the unit of
measurement. This line is 40 miles in length. Having drawn this line
at the top or northern boundary of Palestine, next dot off five times
forty miles south, and number it in proper proportions, 1, 2, 3, 4, 5.
Then run three times forty miles west, and number 6, 7, and 8. Then
draw a line from A, sloping to the figure 8, for the coast-line, and
you have the general outline of Palestine. Then run another dotted
line from A to 6, and you have the Jordan line. The River Jordan rises
opposite 1. The Sea of Galilee lies opposite No. 2. The Dead Sea
opposite 4 and 5. The principal mountains are designated as /\ H. for
Hermon, etc. Cities by * and letters, as Jer. for Jerusalem, C. for
Cæsarea, etc. (See table.)

The great divisions are made by drawing a curved line from Mount
Carmel to the Jordan, midway between 2 and 3. Then equidistant between
3 and 4 draw a circular line to the coast of the Mediterranean Sea.
The length of the Holy Land is about 180 miles and the width from 25
to 70 miles.

The Sea of Galilee is 12 miles long by 6 broad, and the Dead Sea is
about 50 miles long. The following outline, which appeared in part in
_The Sunday-School Teacher_, of Chicago, is a good illustration:

           _Table of Localities._
                (_See Map._)

    /\ _Mountains._         * _Cities._

       H-ermon.               H-ebron.
       G-ilead.               B-ethlehem.
       T-abor.                Jer-usalem.
       P-isgah.               J-ericho.
       C-armel.               Jop-pa.
       E-bal.                 C-æsarea.
       G-erizim.              Ca-pernaum.
                              N-azareth.
                              S-idon.
                              T-yre.

[Illustration: Map.]

The foregoing are samples each of several classes of blackboard
exercises, which I have selected as being the most practical. Other
more fanciful ones are omitted, for it should ever be remembered that
the true, legitimate use of the blackboard does not necessarily
involve any of these ingenious devices: simply the plain Word of God,
plainly written, is all.




XV.

THE INFANT-SCHOOL.


There is no department of the Sabbath-school work of greater
importance and interest than this. We have known marked cases of
hopeful conversion of children from four to seven years of age to
result from the first hour of Bible instruction in the youngest infant
classes. Often the character and habits of scholars as such are formed
at the very first interview with their teacher, who thus meets them at
the very entering in of "the gates of life." It is well known that
some of our most distinguished divines, as well as active Christian
ladies, date their conversion back to the early age of four, five, or
six years. Therefore take measures in every Sabbath-school to organize
and sustain a first-class infant-school department.

1. Get a light, warm, airy room. A lean-to added to your chapel for
the purpose, or the use of the next-door neighbor's dining-room for an
hour a week, will answer. Give the children a room by themselves if
possible, to rise and sing, talk, recite, and pray. Furnish the room
with a good blackboard and crayons, and such Scripture prints and
cards and maps as you can obtain for the walls and for use. Provide
for them small, comfortable seats.

2. Select and call to the charge of this class the most pious, bright,
cheerful, patient, loving, gentle, winning teacher for children there
is to be found in the whole church, with a like assistant. Generally
the teacher will be a lady, although some men greatly excel as
infant-class teachers, so that the complaining remark of the little
girl to her mother, that she "hadn't any teacher to-day--it was only a
_man_," was quite too severe to be just. The little ones are greatly
blessed in their love for their teachers, for they want a large share
of demonstrative, life-like sympathy, expressed by a soft, loving
voice and a gentle manner--hands that will speak in all their
gestures, and a patience that endureth and a heart that loves to teach
them for Christ's sake. If the teacher feels the need of learning how
to do this good work, let him visit good week-day infant-schools, and
gather up suggestions and lessons, as well as confidence and
inspiration, for the great work.

3. Visit and gather in all the children from the ages of three or four
to seven years, whose parents are willing to send them, and at once
teach them habits of punctuality, order, regularity, and pleasant
worship. When they become well drilled and instructed, so that they
can clearly read the Bible, then transfer them to older classes,
unless there are good reasons to the contrary. Although they are
little, they are very precious, and amply worth all the painstaking
effort you can make for them.

4. Let the teacher of such a class ponder and consider the
characteristics of his precious charge. 1. _Activity._--Says
Mr. Hassell, "A healthful child abhors quietude," and rightly so,
as much as nature does a vacuum. Every mother knows that her little
ones, if in health, "cannot bear to be still for a minute." 2.
_Curiosity._--Archbishop Whately says: "Curiosity is the parent of
attention." 3. _Inquisitiveness._--Happy is that child who is blest
with a mother or teacher who will "bide patiently all the endless
questionings of the little one, and will not rudely crush the rising
spirit of free inquiry with an impatient nod or a frown." Rather see
in their many questions but the untutored pleadings of the little ones
for care and cultivation. Oh, how much they want and deserve to have
their inquisitiveness satisfied by a kind, considerate answer to all
their questions! 4. _Fear._--Oh, how much children suffer from this
cause! Their natural timidity should be respected, and not cruelly
wrought upon. 5. Then, too, children have _wonder_, and like to talk
and hear of "wonderful things." 6. They have also a proper love of
approbation, and they should be cheered and encouraged when they try
to do well.

Now let the teacher take up the first of these well-known
characteristics, and act upon it. An excellent teacher of an infant
class, some years ago, was accustomed to gain order by appealing to
their _love of activity_. She would stand quietly at the desk and ask
the children: "Children, will you please tell me what the gods of the
heathen are like?" This was always a pleasing request to them, and
every form would stand erect, with every hand by their sides, and they
would together begin the part of the 115th Psalm which answers that
question. They would repeat all together, "Eyes have they, but they
see not," and every pair of little hands would go with the teacher's,
pointing to, and resting upon, their eyes. In like manner, "mouths
have they," "noses," "ears," "feet," "hands," etc., always suiting the
action to the word. All are in perfect order, and the next step for
the teacher would naturally be to talk a little about the gods of the
heathen, and then sing a verse about "bowing down to gods of wood and
stone." The transition is then natural and easy to "Our God" in
heaven, where angels, saints, parents, and children too, are; and they
sing the hymn to which all leads, viz.: "Around the throne of God in
heaven, Thousands of children stand," etc., etc.

Another mode of conducting an infant-school is to place the children
in little classes, of six scholars, with a teacher for each, and
proceed with singing, repeating commandments, singing, recitation for
ten minutes, study of emblems, a ten-minute address, and prayers,
having a verse or two of singing between every exercise, and no
exercise longer than ten minutes. Thus an excellent system of
infant-class instruction proceeds, while the lady who has charge gives
the address and superintends the teachers, etc., for the hour devoted
to the school.

Another way is to take the two central verses of the regular lesson
for the whole school and bring it out on the blackboard, and question,
instruct, and pray and sing about the same thought of God in the
lesson; as, "Who formed you, child, and made you live?" _Ans._ "God
did my life and spirit give," etc., with singing and prayer.

Another infant-class teacher has a different plan, as follows: She has
arranged with a gentleman, who teaches a large class of young ladies
of sixteen to twenty years of age, to come in with his class and
conduct the opening exercises of the infant-school. He then goes into
another room and instructs his class for thirty minutes, and the lady
instructs the children for the same time. Then the Bible-class, with
their teacher, return, and the infant-school is divided into classes,
in which the young ladies teach the same lesson which they have just
received from their teacher. In this way practice in teaching, and
variety are gained, and the lady teacher in the infant-school is
relieved of a part of her burden.

I have never found two infant-class teachers who conducted their
schools exactly alike. Each one has some peculiarity in his or her
mode. There is no standard mode of infant-class instruction.
Adaptation according to circumstances is the rule. The children should
be received with great care into the infant-school, and be given to
understand that it is a place for the holy worship of God, and to
learn of him. The children should always be greeted by the teacher
with a loving smile, that is free from every trace of giddiness, and
with words of sincere, respectful welcome. Great evil is done if the
teacher is cold, morose, or fretful in spirit or manner. The teacher
should pray with, as well as for, the children. They may repeat the
words of the prayer after the teacher; and it is well to prepare them
for the act, by some such remark as, "Children, we want to thank God
this morning for this holy Sabbath, for the Sabbath-school, for kind
teachers, for the blessed Bible, for our God and Saviour Jesus
Christ," and so on, mentioning the different objects of desire. Let
the prayers always be short and simple, and sing but one, two or three
verses at a time. The addresses should always be clear and suited to
the children. An excellent model of scriptural talks to infant-class
children will be found in "Peep of Day," "Line upon Line," and
"Precept upon Precept." "The Tract Primer" and "Child's Scripture
Question Book" have also some good things to work up for
infant-classes. There are various other helps from which good
suggestions can be gathered.

The children should recite their verse or verses simultaneously; then
by benches, or classes, and then by a few individual scholars called
upon, so as to ascertain if all have learned it. The time cannot be
wasted by hearing each scholar recite in turn where there are only one
or two teachers. Care should be taken not to burden the young mind. A
small, bright, clear, pleasant Bible truth is best. As the good Dr.
Ryland used to say, "Simplify and repeat: Simplify and repeat,"
remembering that simplicity is not poverty of expression. Learn, also,
how to carry thoughts _into_ a child's mind, and not leave them, as
many do, at the doorway. Aim at Christ and salvation. Let no hymn be
sung which you are not, beforehand, careful to see that the children
really understand. Make every truth clear and simple, and let them act
the lesson out with appropriate gesticulations and motions. When
speaking of God, let them do it reverently, and perhaps by all
pointing their little fingers upward.

Bible stories and anecdotes are generally best and most interesting
for infant-classes. Use the blackboard freely with words and
appropriate figures, for such little ones learn best that which they
learn through the eye. Teach little at a time, but teach that little
well and thoroughly, is a grand motto for the infant-class teacher.

It is of great importance that the children should always feel that
their teachers are the best and happiest persons they ever saw, and
that they are always so very bright and happy because the religion of
Jesus makes them so full of love and joy, and they cannot help its
overflow; and that they consider it the greatest privilege of life
thus to tell their scholars of Jesus, and lead the little children
cheerfully along Zion's road towards the heavenly Canaan.


_Examples of Infant-class Lessons._

_Example No. 1._

The following lesson was publicly taught by Ralph Wells before the
Philadelphia Sunday-School Teachers' Institute, in September, 1867.
and phonographically reported for the columns of _The Sunday-School
Times_. The class was composed of some twenty children:

 _The Lesson._

 TEACHER.--Look around just for a moment, children, and see
 how many people are looking at us. I want you to have one good look,
 and then to give me all the rest of your attention. After you have
 had your look, I want you to sing a little with me. [The children
 face the audience for a moment, smiling, parents and teachers
 returning their gaze with fond affection, and shall we not say, with
 many prayers that the lesson might be abundantly blessed?]

 Now let me see how exactly you can repeat the hymn after me. I will
 speak first, and you will follow me:

   "Jesus loves me, this I know,"

 [Children repeat, in earnest harmony.]

   "For the Bible tells me so."

 [Children repeat thus, after the teacher, the first stanza.]

 TEACHER.--"Jesus loves me." Let us look at this a moment. We
 think that praying and reading the Bible, and saying the lesson are
 worshipping God; and so they are; but we often forget that in reading
 and singing these beautiful Sabbath-school hymns we are worshipping
 God, too.

   "Jesus loves me, this I know,
   For the Bible tells me so."

 [After the hymn was sweetly sung, the teacher talked very pleasantly
 about the beautiful Letter which our dear heavenly Father has sent to
 us.] That Letter is the blessed Bible. We are going to have a lesson
 out of it to-night. But we cannot understand it unless our Father
 sends some one to open our hearts to understand it. We have sung a
 verse to him: now we will look to him in prayer and ask him to be our
 Teacher. [The class close their eyes, fold their hands, and repeat
 the prayer after their teacher.]

 Dear Lord Jesus!--We thank thee for the Bible--we thank thee that it
 tells us--that God loves us--that he sent Jesus to die for us.--We
 thank thee--for all its promises;--that it tells us--if we love
 Jesus--and trust in him--we shall go to heaven;--that if we love
 Jesus--and trust in him--he will never leave us.--To-night, dear
 Father--send the blessed Spirit--to make us attentive--to help us to
 find Jesus--and what he would have us to do--and how we can get to
 heaven.--O dear Saviour!--sometimes when we try--we find it very
 hard--to do right.--Let us never be discouraged--but whenever we
 sin--go to Jesus and tell him all--and get his help.--Dear
 Jesus--help us to live for thee--to do good while we live--to be a
 blessing to all around us--and to show that we love thee--in our
 homes--to little brothers and sisters--and to all our companions--at
 home--at school--and everywhere.--May we so live--that everybody
 shall see--that we are Jesus' little lambs.--Hear our prayer--and
 come to-night and be our Teacher--and may our little
 hearts--to-night--be given away to Jesus--to love and serve him--as
 long as we live.--We ask for Jesus' sake.--Amen.

 [This simple petition was offered by the children, as with one voice,
 the tone and accentuation of the leader being caught up and carried
 by them with affecting earnestness of pleading. One could not but
 feel that the exercise was _real_, with both teacher and class.]

 TEACHER.--Now sing with me one verse more, children, and we
 will take a Bible lesson together. It is new to you, but we sung it
 over once this afternoon, and I guess you can sing it now. I will
 sing one verse for you, because it is new to you, and then we will
 sing it together. It begins with

   "Oh, I must be a lover of the Lord!"

 Let me sing it for you. [Teacher sings.]

   "Oh, I must be a lover of the Lord,
   Oh, I must be a lover of the Lord,
   Oh, I must be a lover of the Lord,
       Or I can't go to heaven when I die."

 [The children then sing it with Mr. Wells, and finally by themselves,
 clearly, loudly and accurately.]

 There is a little sentence of only four words, children, that has
 been more precious to me than any other in the world. I wrote it on a
 piece of paper years ago, and put it in my pocket-book--here it is,
 with little flowers around it--[Producing it and holding it up to the
 class.] Would you like me to give you these four words? _Yes,
 sir!_ Well, I will write them on the board. [Writes:]

 _Christ died for me._

 I do not know whether you can read--[the children, quickly
 interrupting, read "_Christ died for me_".] Yes, if ever this world
 loves Jesus, it will be because these four little words get into
 everybody's heart. Try and remember them.

 I am now going to read a verse out of our Father's Letter. It is a
 sad story. After I read it, I am going to tell it to you in my way;
 and after I have told it to you, I am going to ask you, to see if you
 can tell me all about it. Then I am going to tell you the meaning;
 then the lesson--three things: the story, the meaning, the lesson.
 Can you give them to me? First, the--_story_, next, the--_meaning_,
 and last, the--_lesson_, [the children say.] Once more, give them to
 me.--_Story, meaning, lesson._

 I will read it first out of the Bible, for I always want to give you
 God's word first; then I will tell it to you. It is in the twelfth
 chapter of the Book of Exodus. "Exodus" means the "going out." When
 you leave this room you "go out" of it--it is your "Exodus" of the
 room. So, in the Bible story, God's people went out. Let me read to
 you:

 "Then Moses called for all the elders of Israel, and said unto them,
 Draw out and take you a lamb according to your families, and kill the
 passover. And ye shall take a bunch of hyssop, and dip it in the
 blood that is in the basin, and strike the lintel and the two
 side-posts with the blood that is in the basin; and none of you shall
 go out at the door of his house until the morning. For the Lord will
 pass through to smite the Egyptians; and when he seeth the blood upon
 the lintel, and on the two side-posts, the Lord will pass over the
 door, and will not suffer the destroyer to come in unto your houses
 to smite you."

 And it happened just as God said. Now, I do not want to tell you
 anything that you can tell me. In the first place, we want to find
 out where this took place. Can any of you tell me the name of the
 country? [_Egypt!_ shout three or four little voices--to the
 surprise even of the teacher, who, as well as the audience, was
 repeatedly astonished at the accuracy, promptness, and clearness of
 the children's answers.]

 The Israelites, or God's people, are spoken of in the lesson. They
 are now in Egypt. Let me mark it on the board. Here is _Egypt_,
 [drawing a rough outline of the Red Sea, river Nile, and the
 Mediterranean; and, proceeding northerly, of Palestine.] Pointing to
 the latter, the teacher said, Here is--_Canaan_, one child replied.
 Yes! that little girl has it. And what city is this? [making a dot
 near the corner of the Dead Sea.] Je-_rusalem!_ [a little boy
 finishes the word.] God's people had been dwelling in Canaan; how did
 they come to be in Egypt, where we find them in our lesson? Who first
 went down to get corn? _Joseph._ Yes. There was no corn in the land.
 What do you call it when there is nothing to eat? _Famine!_ a bright
 boy replies. Very well, indeed. Who, then, went first to buy corn?
 _Joseph._ And who followed him? _His brethren._ What did they go
 for?--to keep them from--_Starving!_ That is it, exactly. I like to
 hear children answer so well. Can any of you tell me how many
 Israelites or Jews there were in Egypt? How many is that? [Writing
 the figures 2,000,000 on the board.] _Two million!_ [eagerly
 responded a little fellow, who certainly did credit to his week-day
 instructors.] Yes, there were probably two million--men, women, and
 children. What was the name of the king of Egypt? It begins with
 P.--_Pharaoh._ Yes, God said to him, "Let my people--_go_." but
 Pharaoh said, "I--_won't_!" Then God said, "I will show him what I
 will do. My people shall go, that they may serve me." So God told his
 people to get ready that night, when our lesson begins.

 What should you think this was? [Drawing a rough figure of the face
 of a clock.] _A clock._ Yes. What hour is the hand pointing to?
 _Twelve o'clock._ What time of night do you call that? _Midnight._
 Yes, at midnight God said he would go from house to house in the land
 of Egypt, and every house where he did not see something on the door
 he would go in and kill the first-born. Let us make a door, now.
 [Drawing the outline of a door.] We won't take time to draw it very
 nicely. "Every house where I see something on the door," God said.
 What was it he must see on the door? _Blood!_ _blood!_ [Taking the
 red crayon, spots of red are dotted here and there over the white
 door-posts, representing blood.] Yes; wherever I see the blood of a
 little killed lamb on the door, I will not go in and slay the
 first-born.

 This blood must first be in a--[Drawing an outline of a bowl or
 basin,]--_Basin_, the children reply. Yes; and how are you to get the
 blood on the door? [Taking the green chalk, and drawing a bush.] Here
 is a little bush, called hyssop, something like a huckleberry bush,
 and the people were to take that and dip it in the basin, into the
 blood, and do what? _Sprinkle it on the door!_ Yes. What part of the
 door? (A pause.) L-i-n-t-e-l; what does that spell? _Lintel._

 Then, "when I see the--_blood_--on the--_lintel_--and on the
 two--_side-posts_--I will not go in and--_kill the first-born_!" Yes.
 That was what God said.

 I have sometimes thought I could see an Egyptian soldier that night
 with his armor on, going up to one of the Israelites and asking,
 "What is that you are putting on the door?" "It is some lamb's
 blood." "What are you putting it on for?" "Because my God has told me
 to." Then with a strut he has turned on his heel and walked away,
 muttering to himself, "What a big fool that Jew is!"

 But see! the hands on the clock begin to get around. It is now
 pointing to--_midnight_. Yes, pretty soon it strikes one--two--three,
 up to--_twelve_. And then! Oh! the angel of death went from one house
 to another, and in every one that didn't have--_the blood_--on it,
 the first-born was--_killed_. Yes! And one wail of woe went up from
 Egypt that night. Fathers and mothers, from Pharaoh in his beautiful
 palace, to his poorest servant, were weeping and wailing and
 lamenting their first-born, slain by the hand of the angel of God.

 But some houses escaped. The ones with the--_blood_ on. Had there
 been any death in those houses? _No, sir._ Think. What had died? _A
 little lamb._ Yes; a little lamb had been killed and his blood put
 in--_a basin_. And then--suppose the basin had been set behind the
 door, would that have done? _No, sir._ The blood must be sprinkled on
 the--_door_, and it most be sprinkled by a bunch of--_hyssop_. Yes;
 it must all be done exactly as God had said. Then the door that had
 the blood upon it was passed over by the angel, was it? _Yes, sir._
 And what was done to the house where there was no blood? What did the
 angel do? _Went in._ Yes, and--_slew the first-born_. [Mr. Wells then
 called a little boy up to the board, drew a rough sketch of three or
 four door-frames, on two of which he used the red chalk, making marks
 to represent blood. The boy was then asked, with the class, to point
 out which houses the angel would enter, and which pass over, thus
 drilling the fact impressively and perfectly into the scholars'
 minds, as also the reason for the angel's choice--the _blood_ of the
 lamb.]

 How do you think I got here? _On the cars._ What drew the cars? _An
 engine._ Did you ever see an engine? _Yes, sir!_ (with emphasis).
 This summer, where I live, at Tarrytown, a gentleman said to me,
 "Don't you want to go down on the track and see the express train go
 by to-night?" I said yes: so we went. By-and-by I heard a rumble: it
 seemed to come nearer and nearer, and got louder and louder. What was
 coming? _The express train._ Yes, it was going to rush by us at
 thirty miles an hour. Could we have held out our hands and stopped
 it? _No, sir!_ (emphatically, and incredulously). Suppose we had had
 you to help us, could we then? _No, sir!_ Well, suppose all the
 people in this house had caught hold of the cars?--what then? _It
 would have pulled them to pieces!_ [a little girl says]. Well, in a
 minute or two I heard a sharp _toot! toot!_--what was that? _The
 whistle._ Yes, and the man on the engine put his hand on a little
 iron bar and pushed it, and the cars began to go slower and slower
 and slower until they stopped. The man put his hand on the right
 place, the place of power, the place that made the engine go or stop.
 Now, what does Jesus say to us? "Behold, I stand at the door and
 knock." Can you tell me at what door Jesus knocks? _Our hearts._ "If
 any man," or child, "will hear my voice, and open--_the door_--I will
 come in and--_sup with him_." Yes, "and he with me;" and we shall be
 saved. But there must be something on the door, or we cannot be
 saved, any more than the Jews, if they forgot, or would not, put the
 blood on the doors of their houses. What must we have on the door?
 _Blood_. Yes. Well, will it do if you cut your finger, and sprinkle
 the blood on your house? _No, sir._ Suppose you kill a little lamb,
 and put the blood on your front door, will that save you? _No, sir,
 no, sir!_ What must the blood be on? _Our hearts!_ Yes, the blood
 must be put upon the right place, the place where Jesus knocks, the
 place of power. Our hearts then are--_the door_. And what must be
 sprinkled on the door? _Blood._

 Why did our soldiers go off to the war? _To fight_; yes, and to shed
 their--_blood_--for their country. And what does shedding their blood
 mean? _They died_--[a little girl answers]. Right; they shed their
 blood, they died for our country. Jesus shed his blood, That means
 the same as Jesus--_died_; yes; how? _On the cross._ He hung there
 for you, did he? _Yes, sir._ And for me? _Yes, sir_; and for us all?
 A little girl in a mission-school, named Mary, sat on the front seat,
 and when the superintendent was telling about how they hanged Jesus
 on the cross, the tears came to her eyes, and when he got to where
 they took the hammer and the nails to nail him, little Mary could not
 stand it any longer, but she had to get up and go out. In the
 afternoon she came back smiling, and the superintendent asked her,
 "Mary, where did you go this morning?" and she said, "Oh, teacher, I
 could not stand it when you spoke to us about Jesus being nailed on
 the cross, for I felt just as if I helped to pound the nails in, and
 I went off a little piece from the school, and got down on my knees
 and told Jesus that my sins helped to hang him on the cross, and I
 asked him to please forgive me for helping to kill him--that I was so
 sorry; but now I feel so happy." Jesus forgave her, and to-day Mary
 is a little Christian girl.

 I have something in my pocket (drawing out a roll) that I want you to
 see. Years ago I went thousands of miles away, and I sent on to
 Washington and got this paper, It is called a "passport." There is
 the great seal of the United States on it, and here is the
 Secretary's signature at the bottom. And when I was away, in strange
 countries, where I could not speak the language, all I had to do was
 to show this paper, and they said, "Let him pass," or something that
 meant that, and I was allowed to go on. If I had not had this
 passport, I could not have got through. The blood of Jesus must be
 our passport. When God sees this blood sprinkled on the door of our
 hearts, he will say, "Let him pass," and we will be allowed to go
 through this life in safety, and get to heaven when we die. But oh,
 how many times we have to use this passport! How often we sin and
 need to come to Jesus for forgiveness, and to point to his precious
 blood sprinkled on our hearts!

The teacher further continued the lesson, illustrating by pointed and
affecting incidents, briefly recapitulating, and closing with a short
prayer, in which the little ones feelingly joined. The above is all
that need be quoted to give an idea of the style of this successful
teacher of the children.

_Example No. 2._

The following lesson was kindly forwarded to the author, in
manuscript, from London, by the young lady teacher, "S. E. A.," who
has been remarkably successful in public exercises of teaching very
young children.

 _A Lesson upon Forgiveness._

 Harry and Fred went to school. They had to cross a road to get to it.
 A boy used to stand at the crossing with a broom in his hand to sweep
 it with; this boy was very rude to Harry and Fred: he used to try and
 keep them from crossing the road. Once he took away Fred's books and
 splashed him with mud. When the boy saw Harry and Fred running and
 making haste, lest they should be late at school, he would be sure to
 stop them. In the winter-time he made them walk upon the snow.
 Sometimes he held up his broom before their faces and cried out,
 "Can't come across, can't come across; you'll be late, you'll have
 the stick." Then, again, when they were very early, he would tell
 them they were late, and so make them run. At last, one day all the
 children of the school to which Harry and Fred went were going to
 take flowers to their teacher, as it was her birthday. Henry said
 that he would bring a beautiful nosegay, for his papa's gardener was
 going to cut him a large one from the green-house for him to take to
 school. Well, the morning of the birthday came: the school-children
 brought a great many beautiful flowers; Harry and Fred did not come
 with the rest; the children wondered where they could be. At last
 though, in they came, but no nosegay: they made a bow, said
 "Good-morning," and then both looked down on the ground. "Where's
 your nosegay?" said a little girl to Harry. "I have not got one," he
 answered. How could that have happened? The gardener had cut them a
 beautiful large nosegay, and when they left home in the morning for
 school they had it with them--what had become of it? Had the boy
 taken it away? I will tell you all about it. As they were running
 along very fast to get to school in time, all at once they left off
 running and began to walk slowly. They were near the crossing, and
 they felt afraid of the boy; they need not have been frightened, for
 the boy was sitting down on a doorstep crying, with his head resting
 upon his knees, and took no notice of them. As they were going past
 him, Harry said, "Oh, he will not hurt us; let us stop; I wonder what
 he is crying for?" "What is the matter?" said Fred to him. "Mind your
 own business," answered the boy; "go on to school." So on they went,
 but as they turned away the boy saw the nosegay, and called after
 them to come back. "Don't go." said Fred: "he's a wicked boy; we
 can't help him." Well, they were going on when Harry looked again and
 saw him crying; so he and Fred turned back: then the boy told them
 that he was very hungry, that his mother and grandmother were both at
 home very hungry and ill, that a policeman had turned him away from
 his crossing, and he had not earned any money for three days. Harry
 said, "Poor fellow!" and he wished he had a penny to give the poor
 boy. Then Harry and Fred looked at their flowers; the boy looked too.
 "He can't have our flowers, you know," said Fred; "we want them for
 our teacher, she is so kind, and I want to show how much I love her."
 So they walked off slowly, and the boy looked after them and the
 nosegay as if he would like very much to have it. "I say he does not
 deserve to be helped," said Fred. "So do I," said Harry; "and then
 these flowers are too good to give to him." However, they did not
 feel quite comfortable, and then they remembered a text they had
 learned at school the day before--"_If ye forgive not men their
 trespasses, neither will your Father forgive your trespasses._" That
 is, dear children, if we do not forgive others, God will not forgive
 us. So Harry said, "Here, Fred! take the flowers to him." Fred took
 the flowers, went up to the boy, put them in his hand, and then ran
 away. A gentleman soon after gave the boy a shilling for the nosegay,
 and I dare say you can guess what he did with it. When Harry and Fred
 gave the nosegay to the boy, it made them feel very happy--more happy
 than if they had given it to their teacher; and it did the boy good
 too: their kindness made all his rudeness go away, and always after
 this day he did all he could to please Harry and Fred.

 _Tell_ me the names of the boys I have spoken to you about? _How_ did
 the crossing-sweeper behave to them? _What_ were they going to take
 to school one day? _Why_? _Did_ Harry and Fred take their nosegay to
 school? _What_ did they do with it? _Did_ the boy deserve to have it?
 _Why_ did they give it to him then? Yes, they gave it to him to show
 that they had forgiven him. Sometimes people are unkind to you;
 perhaps one day a boy went up to you James, and stole your marbles;
 perhaps your big sister one day gave you a slap, Mary. Now, if she
 ever slaps you again, or if the boy takes away James's marbles again,
 are you to hit them and call them hard names, or to forgive them?
 _Why?_ Yes, you should forgive them because God wishes you to do so;
 because it will be acting like Jesus to do so; because God will not
 forgive you if you do not forgive. Let us think a little about Jesus.
 You know that one evening when he was praying in a quiet garden, some
 wicked men came and dragged him away; you remember how the soldiers
 mocked him, took off his clothes, put on him an old robe, a
 make-believe crown made of thorns--dared to be so filthy as to spit
 in his face, beat him; and then they put great nails through his
 hands and through his feet, and nailed him to a cross of wood, put it
 up and let him hang there. How the nails most have torn his
 hands!--what great pain they must have given him! You know if a pin
 were put through your flesh how the pain would make you cry out; what
 then must have been the pain of the nails! And then he did not
 deserve this cruel treatment: he had gone about doing good. If any
 persons deserved to be punished, those who put Jesus, the kind,
 loving Saviour, to death, deserved to be; and Jesus could have
 punished them if he had chosen, for he was God's dear Son; but no, he
 did not punish them. Instead of that, he prayed for them: he said,
 "Father, forgive them; for they know not what they do!" Let us ask
 God, the Holy Spirit, to give us a forgiving spirit, and so make as
 like Jesus.

 Here is a story which Jesus once told, that he might teach us to
 forgive others: A king once had a servant who owed him ten thousand
 pieces of money. When the king called the servant that he might pay
 back the money, the servant had nothing to pay: not even one piece of
 money could he pay back, and he owed--ten thousand. Then the king
 ordered that the servant and his wife and children should be sold as
 slaves, and work until there was enough money to pay back the ten
 thousand pieces. When the servant heard this he fell down on his face
 before the king, and said, "Lord, have patience with me, and I will
 pay thee all;" in other words, "Do wait a little longer and I will
 pay back all the money." Suppose Alfred's mother owes the baker for a
 great many loaves, and he was to come to her house one day and say,
 "I must have my money; I won't go away till you pay it to me;" and
 then your mother were to cry, and tell him how sorry she was she had
 no money, but that the children had been ill, and that she had had to
 give all her money to the doctor, but that if he would wait a week
 longer she would get the money and pay him. Well, suppose the baker
 was to feel quite sorry for your mother, and should say, "Well, I
 won't ask you for the money: you need not pay me at all. I will give
 you the bread you've had." Now, that is what this king did. The
 servant said, "Wait a little longer and I will pay you." The king
 said, "You need not pay me at all: I forgive you it all." The servant
 went away. As he was going away he met a man who owed him a hundred
 pennies: he went up to him, laid hold of him very rudely by the
 throat, and said, "Pay me what you owe me!" The man fell down at his
 feet, and said, "Have patience with me, and I will pay you all."
 _How_ much money had the king just forgiven the servant? _How_ much
 did this man owe the servant? _What_ ought he to have done? But he
 did not forgive him, but had him put in prison directly. Some
 servants were standing by and saw what this unkind servant had done,
 so they went to the king and told him all about it. He ordered the
 servant to be brought back before him, and then the king said to him,
 "O you wicked servant I forgave you all that debt: ought you not to
 have forgiven the poor man what he owed you?" The king was very angry
 with him, and had him put in prison until he paid the very last
 farthing. Then Jesus told the people to whom he was speaking that so
 their heavenly Father would not forgive them if they would not
 forgive one another.

 _How_ many pieces of money did the servant owe his lord? _Had_ he any
 money to pay back with? _What_ did the king order to be done to him
 and his wife and children? _What_ did the servant then say? _Did_ the
 king give him a little longer time? _How_ much did a man owe this
 servant? _Tell_ me how he treated the man? _Who_ went and told the
 king all about it? _What_ did the king _say_ to the servant? _What_
 did he _do_ to him? _Who_ was it prayed for those who treated him so
 cruelly? _Now_, when you go home, I want you to tell your mothers and
 fathers about the lesson. Repeat it. If we do not forgive others, God
 will not forgive us. Try and remember three things--about Harry and
 Fred; the king and the servant; the Lord Jesus.




XVI.

YOUNG MEN AND WOMEN'S BIBLE-CLASSES.


We can hardly find words to convey our impression of the surpassing
importance of these classes. To train teachers, to train mothers and
fathers, to restrain from doubtful company, and to furnish good
companions and Christian associations, reading, habits, impulses to
the young men and women of this generation, is a work worthy of the
highest aspirations of the best and noblest of our race. If we look at
the census, we cannot fail to notice the striking fact that a little
more than _one-third_ of the entire population of New York are young
men and women over fifteen and under thirty years of age, while more
than one-half of our population is under twenty years of age.

In a very short time the destinies of our country and of our churches
will be in the hands of these young people. To a large extent they
have been neglected in the family, in society, in the Sabbath-school,
and in the Church; and as Dr. James W. Alexander said: "Be it ever
remembered, that the neglecters of the Church have been neglected by
the Church." These young people can no longer be petted as children,
and they are not generally treated with the respect due to them as
rising young men and women. Said a youth of fifteen once: "Uncle, I
don't know what I can do with myself. I am too old to play with
children, and I am not old enough to be interesting to the older
people." This anomalous position such young people sadly feel. They
are sensitive, beyond any other period of life, to any slight or
neglect, and after a vain struggle to gain a recognition and position
anywhere, they rush to the gilded saloons or the giddy dance for that
sympathy, kindness, and regard which they vainly seek for in the
family, the Sabbath-school and the Church of Christ.

This should never be, and it must not be. But can these persons be
reached and gained by the Sabbath-school? And how? After due
consideration, I reply, in the first place, that they _can_ be
reached. My reasons are:

1. Because earnest, warm-hearted, disinterested efforts in this
direction have ever been successful. When building the Brick Church in
Rochester, N.Y., the names of all the scholars and their ages were
transcribed and placed in the corner-stone, when it was ascertained
that, of the whole number--I think 652--the average age was fourteen
years and ten months; and other churches in that city present a
similar record, because the able and influential Christian business
men and women of Rochester devote themselves to this great work.

2. Because no class of persons is more susceptible to kind attention
and real sympathy. They are quick to perceive and prompt to act. No
class is more hopeful.

3. Because these senior classes, when appropriately conducted, are
well adapted to meet the wants of their personal, social,
intellectual, and religious nature, and to fill a secret void that is
keenly felt by these precious youth.

In the second place, _How_ can our young men and women be reached? I
answer:

1. Christian men and women of real talent and character, of religious
and social position, must be thoroughly aroused to a self-sacrificing,
devoted, heartfelt interest for them. They must put their hearts into
it. No feigned respect will do. Nothing but real sympathy will be
received. No mere professions will answer. These youth are quick and
sharp-sighted to detect anything insincere or unreal. The best men and
women of our churches must be chosen to take charge of their
classes--persons who can and will understand, appreciate, and respect
young people. They must evince a more anxious and watchful desire to
notice and approve what is right in them, than to condemn that which
is wrong. They must be patient and forbearing, with a good control of
their countenance, tone of voice, language, quick to discover the
value and bearing of the half-uttered opinions of the class, with an
earnest personal interest in each one and all things that concern
them. They should be enabled to prove themselves sincere friends and
counsellors of all--both for this life, in employment, business,
social questions, amusements, etc., and for the life that is to come.
They should have an intelligent enthusiasm in the great work, with a
strong faith in God, in his Word, and in his Spirit, and a hearty
good-will to man.

2. Lay your plans for these classes on so large and liberal a scale as
to command the scholars' respect as well as your own. Render them as
pleasant and as attractive as possible. Make the best arrangements you
can as to room, seats, library, and periodicals. I am sure _The
Sunday-School Times_ and other Sabbath-school journals and magazines,
would be very useful in such a service. Do all you can to raise these
classes in their own estimation, and omit no opportunity to cherish
self-respect on the part of each member, and try to inspire them all
with higher aspirations and better hopes. Manifest, as well as feel, a
_personal_ interest in each one.

3. Aim high and direct. Have a distinct, definite aim and object in
all your teachings, and see that each member of the class clearly
understands it. Young people want drawing out and leading forward in
gentle confidence. In these classes we ought to select and train for
the purpose our best Sabbath-school teachers. If the exercises are
allowed to degenerate into unprofitable discussions, the examination
of curious questions, controversies, or skeptical subjects, they may
be productive of positive evil. Care should be taken, therefore, to
engross them with the most ennobling themes. None can better
appreciate what is truly excellent than these young people. An appeal
to the Word and to the Testimony they will understand and respect.
Lead them to compare Scripture with Scripture. Illustrate the Old
Testament from the New, and also bring illustration for the New
Testament from the Old. Induce the young people to make the best use
of a good reference Bible, searching out parallel passages for
comparison, inference, and illustration, and all will be interested
and benefited. Use similes, metaphors, etc., which so abound, as well
as comparisons and inferences. The following quotation may serve as an
illustration of four figures of speech, all brought into one sentence:

"Imagine a father bewailing the loss of his son, by drowning.

 _Simile_--He stood firmly upon the beach, like an oak of the forest,

 _Metaphor_--and cried out, with trumpet voice,

 _Hyperbole_--louder than the cannon's roar:--

 _Apostrophe_--Oh ocean! thou hast robbed me of a beloved and
 courageous son."

4. The character, interests, and feelings of the class should be the
teacher's unwearied, daily study. This will be a noble work. Nothing
which concerns them should be treated by the teacher with
indifference. His profoundest thoughts, reading, observation, and
study should be laid under contribution to his class. Painstaking
saves thousands, neglect ruins millions. Count no sacrifice too dear
to win souls.

5. It is indispensable that the teacher of such a class should always
be courteous. Religion should at least make its possessor a gentleman,
and this the young people all know right well. His whole life and
bearing will influence the little circle. The personal appearance also
should be duly regarded. Says a teacher: "The manner of a teacher
should always be marked by these qualities: 1. Animation--a quickened,
active state of the whole soul; 2. Intention--the aim and endeavor to
impart the information required; 3. Earnestness--zeal in executing the
instruction."

6. The class should be consulted, as far as possible, respecting the
subject of study. The teacher should lose no opportunity to evince his
respect for their opinions. His difficult questions should be asked
generally of the class, while the personal questions should be easy
and adapted. He should receive all their answers with an abounding
charity and confidence, and make the most of the feeblest responses. A
tart reply to a single remark will ofttimes seal the lips and hearts
of a whole class. They love confidence, and become afraid to trust a
teacher with their stammering, half-uttered, imperfect answers,
particularly if he appears more anxious to be smart and witty than to
do them good and honor them. Let the lessons be systematic and
complete. The teacher should aim to draw out the thoughts of his
pupils in an easy way, instead of pouring in his own. "_Thoughts_, not
words," should be the class-motto, and none can appreciate them better
than young people. Let the illustrations be well-chosen and
appropriate. If you strike an important practical question during the
lesson, do not leave it until satisfactorily investigated, whether the
lesson is covered or not. Let every mind be calm and unembarrassed, so
that it will work well; much depends upon the class, as well as upon
the capacity of the teacher. "A few pebbles, a piece of leather, and a
cord, are in some hands, a more formidable weapon than the sword of a
giant, although it be strong as a weaver's beam and keen as a blade of
Damascus steel."

7. These young people should be especially induced to look into their
own hearts, and study their own mental and moral mechanism. Lead them
often to converse about themselves. It has been truly said, that "it
is a law of human nature, that man is interested in nothing so much as
about himself." Whatever relates to his own personal experience always
claims his especial regard. Many quite fail as teachers, as well as
preachers, because they are so impersonal.

8. Social meetings of the class should be held now and then, and pains
should be taken to make them attractive and useful. Young men and
women must have their social nature regarded. The teacher should on
such occasions strive to recall the freshness and vivacity of his own
youth, and live it over again; enter into it heartily, and show the
class his acquaintance and sympathy with all their peculiar wants,
fears, and trials. Band the young people together, in social bonds and
mutual pledges if you please, to attend church, prayer-meeting, and
Sabbath-school, to read the Bible and pray _regularly_, and perhaps
pledge also against improper reading, associates, games, drinking,
smoking, late hours, neglect of the Sabbath, and unite them in
associated literary efforts, in tract missions, Sabbath-school work,
in visitation, and in all ways of doing good. There should be social
prayer-meetings of the class at convenient times. Have, also, a
well-chosen library for them, and point out from time to time the
books best adapted to peculiar wants and circumstances.

9. Give each pupil distinctly to understand that every step in your
efforts on his behalf is intended to lead him to Christ; that all
there is to be desired in this life and in that which is to come, is
embodied in this idea; that you expect, as soon as they get their
minds clear upon the glad tidings of the gospel, that they will
embrace them at once. Life is short, and there is no time to lose.
Besides, young people when convinced are generally prompt to act, and
therefore there is great encouragement. In fact, no field of
benevolent effort is more full of hope and encouragement than this one
of which we speak. In a Bible-class in one of our church
Sabbath-schools not long since, fifty-five persons united with that
church during the current year; and in another church and class,
_fifty_, and in another still, _thirty-four_--all as the results of
one year's labor. How glorious! Let then our sons and daughters, our
clerks, scholars, and servant-girls, all be gathered without delay by
the churches of Christ into these adult classes. Thus let the warm,
burning influences of the living teacher reach every youthful heart.
Says an earnest worker: "Among persons of all ages, truth most
frequently has power when spoken by the living voice. The words of a
teacher's mouth should be ever warm with the Spirit's breath, and
strong with the vital impulses of his throbbing heart. Such words
children feel." In the language of one of our Bible commentators, the
truth evidently is this: "_That personal effort for the souls of
individuals_--the lip, the thought, and the heart of a living
man--brought into contact with the lip, thought, and heart of a living
man, IS A GRAND INSTITUTION OF GOD FOR THE CONVERSION OF THE WORLD."

There is such a great necessity for adapting each lesson perfectly to
the age, acquirements, etc., of the scholar, that I add a single
specimen lesson from "The Sunday Teachers' Treasury." It is upon the
same subject as that taken up in Mr. Wells's infant-class lesson--"The
Passover"--and is given that, by comparison of style, the adaptation
of the same lesson to infant and Bible-classes may be seen:


 _Specimen Lesson for a Senior Class._

 _The Feast of the Passover._

 (Exodus xii.)

 Circumstances of the Israelites at this time; how solemn, how
 stirring, how intense in interest! The institution of the Passover
 seems to have a threefold design. It was--1. An act of faith and
 obedience on the part of Israel. 2. A memorial of their deliverance.
 3. A type of Christ. In the last view we will study it to-day,
 looking less closely at those points which we had on a former
 occasion, and connecting with the actual celebration of the Passover
 that which God connected with it--the feast of unleavened bread and
 the offering of the first-fruits of the barley harvest.

 The Passover, then, was a type of Christ.

 I. The victim was to be a lamb; and this title is applied to Christ
 (John i. 29).

 The first altar exhibits a lamb slain; the first act of God for
 Israel is the slaying of the lamb; the first deed of the new
 dispensation was presenting, and then offering, the Lamb; the first
 opening of the sanctuary above, shows the "Lamb that was slain."

 1. Without blemish (Matt. xxvii. 4; 1 Pet. i. 19; Heb. vii. 26).

 2. Set apart four days (ver. 3, 6; John xii. 1, 12).

 3. Roasted with fire (Isa. liii.; Ps. xxii.; Luke xxii. 44).

 4. Not a bone to be broken (John xix. 33).

 5. All the congregation were to take part (ver. 6; Matt. xxvi. 1;
 Acts ii. 23-36).

 6. The blood was to be shed and sprinkled. Where? On the side-post
 and upper door-post; not on the floor, where it would be trampled on
 (compare 1 Pet. i. 19; Heb. x. 29).

 It is not enough that Christ's blood is shed; it must be sprinkled on
 our hearts (Heb. xii. 24; 1 Pet. i. 2). The act of sprinkling it upon
 the door-posts was equivalent to a profession, "I am the Lord's." It
 was the means of safety, "When _I see the blood_," etc.

 What encouragement for timid Christians! Perhaps, as the angel went
 on his awful mission, the shriek and wail from some neighboring house
 would reach the ears of an Israelitish family. A mother might tremble
 and clasp her child to her breast with fear; her faith might be weak;
 but if the blood were on the door she was safe, though trembling.
 "When I see the blood, I will pass over you." "Pass over." The
 general idea that God was passing through by his destroying angel,
 and left those doors on which the blood was seen. This, perhaps, is
 not strictly the meaning. At least, Bishop Lowth, an eminent Hebrew
 scholar, says, "Two agents are supposed--the destroying angel on his
 errand of judgment, and Jehovah Himself, as it were, accompanying
 him; and when he sees the sign, 'springing forward before the door,'
 he makes Himself the safety of his own" (compare Isa. xxxi. 5).

 Peculiar beauty of the type thus viewed. If the blood of the Lamb is
 sprinkled upon us, we are as safe, though not yet as happy, as the
 redeemed in heaven (Rom. viii. 1, 31, 33, 34). Nothing but the blood
 of the great Sacrifice will save the soul. Have you come to it? No
 outward membership, no self-denial, no suffering, nothing but Christ
 can save.

 II. The paschal sacrifice was to be eaten.

 1. The blood was to be sprinkled _before_ the food was eaten. It was
 consciousness of safety through the blood that enabled them with
 gladness to partake of the feast. We must have faith in Jesus before
 we can have communion with him.

 2. It was to be eaten with bitter herbs and unleavened bread--the
 former the emblem of their bitter oppression and the type of sorrow
 for sin; the latter showing that the redeemed must be holy. They are
 set free, but it is to be made pure.

 III. The Passover was to be kept.

 The feast of unleavened bread was to last seven days. It was, as it
 were, the continuance of the Passover. The one exhibits the _way_ of
 pardon; the other, the holiness which follows pardon.

 IV. In closing our subject, not exhausting it, turn to Leviticus
 xxiii. 9-11.

 1. "On the morrow after the Sabbath," that is, the first day after
 Passover Sabbath, sometimes the third day after the Passover,
 sometimes later.

 2. The sheaf is evidently "Christ the first-fruits" (1 Cor. xv. 23).
 Jesus rose the third day after the Passover, and this has become our
 Sabbath ever since.

 3. The first sheaf is the pledge of our resurrection--that is, of our
 declared acceptance and full freedom by our resurrection (1 Cor.
 xv. 20).

 How full the meaning of the apostle's words, "Christ _our_ _Passover_
 is sacrificed for us, therefore let us keep the feast!" Ours is a
 greater danger, a nobler deliverance, a higher ransom, a grander
 freedom. Let as live as those who are not their own, but are redeemed
 from "vain conversation" as well as from death and condemnation.




XVII.

THE ART OF SECURING ATTENTION.


Every one will acknowledge the indispensable necessity of a teacher's
securing good attention. By attention we mean "fixity of thought,
steadiness of mind."

1. Says Mr. Fitch: "Attention is--1. An act of the _will_. 2. It is
_the one_ of all the mental faculties which is most under our control.
Therefore the degree of attention we give depends upon our
disposition, and is therefore largely a matter of _discipline_, and
other things being equal, that teacher will gain the best attention
who has most personal influence, and who is looked up to with the
greatest respect." (Teacher! is your character, conduct, and manner
such as will entitle you to respect?) "3. Attention is a _habit_. If
truly given, every day it becomes the easier. And every day we listen
languidly to a lesson or sermon the habit of inattention is
strengthened."

2. Attention is promoted by a deep and earnest interest in and
sympathy with the child, as well as for him. We must enter into
sympathy with him, so as to understand his nature, his weaknesses, and
his trials, and make all due allowance for them.

3. If the teacher would secure attention, he must be _accurately and
abundantly prepared_; for no teacher can teach all he knows, and the
moment a teacher approaches the limit of his preparation, he shows his
weakness and embarrassment, the child detects it, and he is gone.

4. Improve well the circumstances which surround the daily life of the
child, for you must here gather your best illustrations. Teachers can
do this, if they are industrious, and will keep their "Sunday-school
spectacles on."

5. Give the children frequent change of posture to relieve them. Study
to do this especially in infant-classes. Give much freedom of motion
and gesture to the little ones. If they speak of God and heaven, let
them point and look upward in harmony, and thus teach them in a
reverent manner to _act out_ their words and feelings.

6. Simultaneous reading and making of ellipses, leaving the children
to fill in a word at the close of the sentence or lesson, will aid in
securing attention.

7. Recapitulation is very important to gain the attention. The scholar
must give attention to be prepared for the expected review. Therefore
always ask in detail, in order to see that all is understood. No child
or man ever takes pains to grasp a subject, so as to fasten it in his
memory, unless he expects to be called upon for it, or in some way to
find use for it hereafter. We cannot retain in our minds isolated or
abstract knowledge. Todd beautifully says, "Ask a child if he knows
what whiteness is, and he will tell you no; ask him if he knows what a
white wall or white paper is, and he knows at once. Ask him if he
knows what hardness is, and he will only stare at you; but ask him if
he knows what a hard wall, or hard hand, or a hard apple is, and he
will tell you at once." Connect the lesson with previous knowledge,
and take great care to sustain attention with abundant resources, for
if it is once lost, it is a very difficult thing to regain it on the
same lesson.

8. _Pictorial_ power. Word-painting by the aid of the imagination and
ample details; the power of describing scenes and incidents, so as to
appear real to the child's imagination, will assist you in gaining his
attention. If you will dwell on all the little details of a fact
clearly, you will be graphic in picturing it out in words; and without
these details, the teacher may sometimes be very graphic with
children, even in the simple act of reading with suitable _emotion_,
_emphasis_, and _action_. Said a little girl, "Oh, father, Mr. F., the
minister, read the 21st chapter of Revelation in church to-day, and it
was just as if he had taken a pencil and paper and pictured it right
out before us." It is St. John's elegant description of the Holy City.
The Bible makes great use of the imagination in its numerous emblems,
metaphors, similes, etc. In fact, we cannot worship God without the
aid of the imagination. God is compared to a sun and shield; a rock
and refuge. Heaven itself is described with its streets and harps and
crowns of gold, its arches, mansions, rivers, etc. Even our divine
Redeemer calls himself the vine, the tree, the lamb, the bread, and
fountain of living waters.

9. Avoid a stereotyped or routine mode of teaching. If ever so good,
strive to improve it; vary it, and freshen it up in some way, and thus
keep each child expecting something.

10. Awaken _curiosity_. Archbishop Whately says: "Curiosity is the
parent of attention; and a teacher has no more right to expect success
from those who have no curiosity to learn, than a husbandman has who
sows a field without ploughing it;" duly regard their love of
_approbation_ by cherishing their self-respect; and if you would
retain attention, patiently cultivate their _inquisitiveness_, for it
will prove one of the grateful rewards for your kindness. Says an old
writer: "The general occupation of infancy is to inquire. Education
_directs_ their _inquiries_." Therefore, bear patiently with your
little ones, and answer all their endless questionings. Do not rashly
check the rising spirit of free inquiry with an impatient word or
frown. Says the poet:

  "Answer all a child's questions, and ask others as simple
  As its own, yet wisely framed
  To waken and prove the young child's faculties,
  As though its mind was some sweet instrument,
  And you with breath and touch were finding out
  What stops and keys would yield the sweetest music."

Now, I will freely acknowledge--1. That attention, such as we want to
get from children, is a very difficult thing for anybody to give. The
incidents of yesterday and the cares of to-day and business and
pleasures of to-morrow, will divert and scatter attention. 2. That
fixed attention to religious subjects is particularly hard for any
one, and _especially_ hard for children to give; but hard as it is,
_we must have it_, and no half-hearted, languid attention either, if
we are to do any real good in the Sunday-school. 3. Says an old writer
to Sunday-school teachers: "Let me tell you, you will not get it by
claiming it; by demanding it as a right; or entreating it as a favor,
by urging upon your pupils the importance of the subject, the
sacredness of the day, the kindness of the teachers, or the great and
solemn character of the truths which you have to impart. All these are
legitimate arguments to be used with older Christians, but will not do
to rely upon with children. Nothing in the long run--except fear,
which is a very unsatisfactory motive--can keep a child's attention
fixed but a sense of _real interest_ in the things which you are
saying. The subject must claim attention for itself, and therefore,
the teacher needs always to be accurately prepared and well furnished
with correct knowledge, parallel passages, illustrations, facts,
anecdotes, definitions of hard words, allusions, poetry, etc. In all
your teaching, forget not to recall the fresh spirit of your childhood
in all its warmth and earnestness, remembering that he is the wisest
teacher who can combine the man's intellect with the child's heart."

Now it may be, after all, teacher, that your children may be
inattentive, or they will disobey your commands, or they will fail to
treat you with respect; but if that should be so, we will reply, in
conclusion, in the impressive words of Mr. Fitch: "Ask yourself in
that case whether your own behavior is uniform and dignified; whether
you ever give commands without seeing that they are obeyed; whether
you waste your words or your influence in an injudicious way; whether
there is anything in your conduct that reveals to the children a want
of punctuality or order, or of earnestness or steadfastness on your
part? For children are very keen observers of character, and, in the
long run, are sure to feel loyalty and affection for one who is
manifestly anxious to do them good, and who can be uniformly relied on
in word and in deed."




XVIII.

THE ART OF QUESTIONING.


There is a real _art_ in knowing where, when, and how to put a good
question, that shall quicken the memory, set the mind to thinking, and
call back the reflective faculties. Such are the possibilities of a
question. A large proportion of all the good teaching in our
Sabbath-schools is brought about by the simple process of questions
and answers. "A question unveils the soul. Nothing can escape a
question. A question reveals decision." Hence the skill required. Mr.
J. G. Fitch says: "The success and efficiency of our teaching depend
more on the skill and judgment with which we put questions than on any
other single circumstance."

This art is to be learned, like any other art, by much study and
patient practice, for we best learn the art of questioning _by
questioning_. Augustine says: "A boy can preach, but a man only can
catechise," and Lord Bacon says: "A wise question is the half of
knowledge." Therefore the great skill in teaching consists mainly in
the right forming and asking of questions.

If this be true, it follows that this subject should be regarded as of
special importance by every teacher. Teachers often say that they
cannot succeed in asking questions without the book; that they do not
know what to ask. To this I reply, 1. There is never any difficulty in
forming the question where there is an interest to obtain the answer.
2. It is generally unwise to ask any question unless we have an
interest in obtaining the answer. Do not tantalize the little ones.
Says Mr. Hassell: "A question under some circumstances will merely
produce an exercise of the memory; under others an exercise of
reasoning; and under others again it will stimulate inquiry," and we
may add, awaken curiosity. Mr. Groser says: "The true scope of
questioning-power is as follows: To awaken curiosity or the desire to
know; to arouse the memory or the recollection of what is already
known; or to point out something unknown, which may be inferred from
that which is known." A question skillfully put will arouse, will fix
attention, concentrate the thoughts, and so discipline the mind of the
pupil.

There are, however, many bad and indifferent questions put, in
religious teaching, which a little knowledge of the correct rules of
the art of questioning will enable us to avoid. Frequently a slight
variation in the form changes a bad question into a good one. For
instance: "Moses was a good man, was he not?" is a bad question. "What
kind of a man was Moses?" is a good question, as it awakens thought.
"What do you understand by faith and repentance?" is a bad question,
for it is ambiguous and indefinite, and perplexes the child. "Will you
tell me what is faith?" is a good question, for it compels the child
to think and to inquire--it puts into his hand the laboring oar and he
must row. "Did David kill Goliath with a stone or with a sword?" This
is a bad question. It is involved and suggestive. Ask the child
simply, "With what did David kill Goliath?" and the question is a good
one, in strict conformity with the laws of questioning and of the
child-mind.

Another class of questions is very common, but well nigh useless,
namely, leading questions, such as, "Was David a good man?" "Was
Goliath a wicked man?" These are mostly bad or indifferent questions,
and are almost a total loss to the teacher. Slightly vary them in the
following way, and you make them at once, in every aspect, good
questions. "What kind of a man was David?" "What kind of a man was
Goliath?" Teachers will remember, therefore, to avoid ambiguous or
indefinite, involved or suggestive, and leading questions, which
latter are answered "Yes" or "No," for they are generally of little
avail.

What kind of questions, then, shall Sabbath-school teachers seek to
use? I reply:

1. Questions of _Examination_, in order to find out what the pupil
already knows; to gauge his present knowledge, and ascertain what he
needs to know.

2. Questions of _explanation_ of particular words, which should be put
freely while reading the lesson.

3. Questions of _actual instruction_, or reflective questions, thus
making the pupil teach himself, or find out as much as possible by
thinking and inquiring, and thus leading him to correct his own
answers. Much instruction may be communicated by asking questions and
correcting the answers, but great care should be taken to make the
most of the answers, and to do full justice to them. Socrates's plan
was to lead the pupil by a pleasant question to discover his own
error, instead of directly charging him with it. Encourage your
scholars by all means to ask questions with freedom, and give your
teaching more the form of an earnest conversation.

4. Questions of _recapitulation_ or review. In this way you ascertain
whether your lessons are received, for the test is their telling it
back to you in their own language. You question the lesson _into_ the
minds of the scholars, and then question it _out_ again. Herbert, in
his "Country Parson," gives us an illustration. After asking, "Since
man is so miserable, what is to be done?" and the answerer could not
tell, instead of telling him, he properly asked the following simple
question, "What would he do if he were in a ditch?" This familiar
illustration made the answer so plain that he was even ashamed of his
ignorance; for he could not but say, "He would make haste out of it as
fast as he could." Then he proceeded to ask whether he could get out
of the ditch alone or whether he needed a helper, and who was that
helper? This is the skill; and doubtless the Holy Scripture intends
thus much when it condescends to the naming of a plough, leaven, boys
piping and dancing, showing that ordinary things are to be washed and
cleansed, and serve as lights for heavenly truths.

5. Questions with an _ellipsis_ are most useful in the review or
summing up of the lesson, as, "He says, I am the good--_Shepherd_.
Come unto--_me_," etc.

6. Questions may often be used to kindle the reflective faculties, to
exercise the mind and to develope ideas.

7. And, lastly, questions _applying_ divine truth--softly,
thoughtfully, and in a few words--should never be forgotten. Jesus did
so and so. "_Do you?_" David said, "Oh how love I thy law?" "_Do you
so love it?_" Solomon said, "Remember now thy Creator." Charlie, "_Do
you love to remember your Creator?_" or "_Why not?_" etc.

Not only are the character and adaptation of the question of great
importance, but the manner and look of the eye and the tone of voice
and the manner of receiving the answer. The manner should be kind,
gentle, life-like, and winning; the look of the eye should beam with
life and interest, while the tone of voice should bespeak great
tenderness and sympathy. A cold, formal tone of voice will repel the
answer, even with a good question. It should be sprightly, and
respectfully familiar and natural. Children cannot endure coldness nor
dullness nor dryness; therefore avoid all long pauses and sluggish
manner and heavy voice. The way which you receive the answers will
determine the question whether your scholars will freely answer you or
not. Make the most of an answer unless it is absolutely wrong, and if
wrong, say, "Will some scholar tell me why that answer is wrong?"
Search out for all the points or hints of truth you can find in the
answer of the child, and unfold it and hold it up in the most
favorable and gracious light.

Never snap up a scholar, or neglect or ridicule his answers, however
faulty. Always be candid and sincere, and your scholars will soon
learn to trust themselves with you. A sharp, harsh reply will close
the lips of a whole class. Enunciate every word with clearness. Vary
the questions with all patience if not answered readily, and never
think a child does not know because he does not answer the question at
once. Be sure "never to tell a child what you could make that child
tell you."

Let your questions have a regular connection, so that one will
naturally follow another, and in fact, glide into the next, and "say
as little as you can in questioning and teaching, but so say it as to
cause the children to say as much as possible."

Then again be careful to adapt your questions well. Do not tell much
in your questions. Put the right question to the right scholar, for it
will not do to ask A or B or C a question which only D in the class
can answer, for we are not to ask any child any question unless we
suppose the answer is in the mind of the child.

It is of particular importance that in the commencement of a lesson we
always start aright. Have some easy, pleasant questions ready, which
they will be glad to answer. No matter what occurs, never manifest
impatience or severity, or descend to a witticism or a sneer. A
sneering, sarcastic teacher should be left out of the school.
Therefore gladly receive and develope, in the most charitable manner,
the half-uttered, stammering answer of the child at your feet, and
your children, in their hearts, will bless you.

Dr. Arnold, the great teacher at Rugby, said: "It was his practice to
teach by questioning, and as a general rule, he never gave information
except as a kind of reward for an answer. His explanations were as
short as possible, and his questions were of a kind to call the
attention of the boys to the real point of every subject, and to
disclose to them the exact boundaries of what they knew and what they
did not know." Let me add to this Archdeacon Bather's account of how
he became a catechist. He says in his "Hints on Catechising:"

"Perhaps, gentle reader, before I actually enter upon my task of
teaching you to teach others by catechising, it may be as well to tell
you how I became a catechist myself; for the thought seized upon me
and occupied me much in very early life. I was at school at Rugby, and
at the time I speak of, was in what we called the '_upper third_.' The
'_upper fourth_' was under the care of Mr. Innes, afterwards Head
Master of the Royal Free Grammar School at Warwick. As I was sitting
one evening in the room of my private tutor, Mr. Homer, some one
knocked at the door, and in came Mr. Innes. 'Bather,' says he, 'when
Mr. Homer has done with you, will you come up into my room? I want to
speak to you; you will find nobody there but O---- (naming one of my
school-fellows) and myself.' Of course I went; and Mr. Innes,
motioning my companion to a chair and myself to another, took his own
and addressed us thus: 'I am going to set you two boys very hard at
work. Pray, O----, do you know anything about astronomy?' 'Not much, I
am afraid, sir.' 'And you, Bather?' 'Not so much as O----, I am
afraid.' 'Well, now, do not flatter yourselves that I am going to tell
you anything about it, for I shall do no such thing. Nevertheless, you
shall know more about it, and a good deal, too, before you go out of
this room.' He then put questions to us both, by which he soon
elicited all the particulars of such little knowledge as we possessed;
and then he questioned us further, soon causing us to make many
blunders, and then making us correct our answers, so that we certainly
did quit the room with fuller and more orderly notions of the matter
than we brought into it." He says, although this did not make him an
astronomer, yet it led him to think and discern what must be the most
effectual way of imparting knowledge, for "under Mr. Innes his
interest never flagged; he could have listened all night."

From the same source is here added another illustration of teaching by
the means of leading questions. "Then was Jesus led up of the Spirit
into the wilderness," etc. "Then was Jesus." What do you mean by "then
was Jesus?" (Hesitates.) "Then took Mary a pound of ointment." What do
you mean by "then took Mary?" Then Mary took. What do you mean by
"then was Jesus?" and the answer came readily, "Then Jesus was." Now
you shall question me. Put me a question to which each clause shall be
a reply, beginning with the first. "When was Jesus led up to be
tempted?" "Then." So here you are taught--what? The time when these
things took place. Put me a question to which the words "led up" shall
be an answer. "What was done to Jesus?" He was "led up." Put a
question for the word "Spirit." "Who led him up?" "The Spirit." So of
the word "wilderness." "Whither did the Spirit lead him?" "Into the
wilderness."

Let us add one more illustration, showing how to put questions to help
and lead. The manner must, of course, be right, for a clumsy method
will hinder rather than help, and if we expect a right answer the
question must be a simple one, or one that will not admit of being put
as _two_ questions. The following anecdote may serve as the
illustration: "A lady came one day to my school and requested me to
let her hear the children catechised. The class happened to be reading
the third chapter of the Acts, the first of which reads thus: 'Now
Peter and John went up together into the temple at the hour of prayer,
being the ninth hour.' 'Well,' I said to the teacher, 'stop there and
question them on that verse.' 'At what time of day?' said he, 'did
those things take place which are here set down?' 'At the ninth hour,'
replied the class. But then a poor boy became a little frightened at
something or other, and consequently puzzled; and after some
hesitation said, 'Well, then, at the ninth hour, _who went where?_'
The first boy in the class smiled a little, but made no answer; the
next seemed to think a little, but still no voice came. I took care
that nobody should answer out of his turn, and the question was put to
every boy severally to the bottom of the class. The lady turned to me
and expressed her surprise that out of a class of five-and-twenty boys
nobody could answer. 'Well, ma'am, I am afraid you will consider these
five-and-twenty boys very stupid, but let us look a little further
into the matter.' And then, turning round, my eye caught that of Jack
Thompson. 'Jack,' said I, 'how many stupid boys have we got in our
second class?' 'One, sir,' says Jack. 'And who may he be?' 'The
teacher, sir.' 'You must prove your words, Jack: come and teach the
class yourself.' Now Jack was not an impudent boy; but as he advanced
and saw the lady looking at him, he did not appear so confused as poor
Peter had done before, and he betook himself at once to business. 'You
have told us,' said he, 'that the things related in this verse took
place at the ninth hour of the day; to what was that hour wont to be
devoted?' 'To prayer.' 'And what was the building called that was
open, at that time, to receive the worshippers?' 'The temple.' 'Are
not some persons specially mentioned who came to the temple at that
time?' 'Yes.' 'How many?' 'Two.' 'What were their names?' 'Peter and
John.' 'Where did Peter and John go at the ninth hour?' 'Into the
temple.' 'What for?' 'To pray,' etc. The lady began to perceive that
the children did know something about the matter, and Jack Thompson,
being concerned for the conduct of his class, proceeded to ask them a
great many more questions, to which the answers were very
satisfactory. The lady good-humoredly expressed her approval, and I
said, 'Now, madam, you see that all that was the matter was, that poor
Peter, being a little confused, put his questions in a clumsy manner.
Depend upon it, he will not soon do the like again.'"

Questions should be progressive, that is, they should proceed from the
simple and the known to the faintly known, and thence to the unknown.




XIX.

THE TEACHERS' MEETING.


A regular weekly meeting of Sabbath-school teachers for conference and
prayer about all school matters, and a mutual contribution of thoughts
and illustrations and plans of teaching adapted to each and to all the
various classes on the next Sabbath's lesson, is now considered an
indispensable necessity. And it is a great social and religious
privilege as well.

We are all unworthy, and need to learn how to teach Scripture truths
attractively to youthful minds. All need training for the work, and
the weekly teachers' meetings ought to be the grand normal
training-schools for Sabbath-school teachers everywhere. Every
Sabbath-school ought also to have a Bible-class or two for the
training of teachers. The almost half a million of Sabbath-school
teachers in our land--the _masses_--cannot mingle with us in council
in our great Conventions and Institutes, and consequently the few
favored ones must imbibe the spirit and avail themselves of ample
materials, and carry it down to the quiet, devoted workers in common
Sabbath-schools through the means of a well-ordered teachers' meeting.
The meeting can be held for one hour and a half on a week-day evening
at the lecture-room, or, better yet, at the superintendent's house or
that of one of the teachers, alternately. It is conducted usually by
the superintendent, but sometimes by the pastor, or by one of the
teachers who can sustain the interest.

But we are met at this point with a stubborn and overwhelming fact,
viz.: a large proportion of all these meetings attempted to be held
have resulted in a failure, and have been abandoned, so that now in
some places not one school in ten or twenty holds such a meeting. With
such an experience we can never ask Sabbath-school teachers to try the
experiment on the old plan. We must count the cost, and Sabbath-school
men, with only an hour or two in a week for it, cannot afford to make
mistakes or failures. Time is too precious.

The great practical question arises, What are the causes of failure?
Is it anything inherent in these meetings? or is it in the wrong mode
of conducting them? After a most careful investigation of the subject,
especially during the last fifteen or twenty years, I have come to the
deliberate conclusion that it is owing almost entirely to the wrong
plans on which they are conducted. What have been these wrong plans?

1st. They have ordinarily been conducted on the Bible-class,
question-book, commentary-studying, and theological-discussing plans;
and on those plans they have, and will, in at least nine cases out of
ten, result in failure, whether in the hands of pastors or of
superintendents. Teachers do not gain enough in such meetings to
reward them for their time and trouble in coming, and consequently
they cannot be censured for non-attendance.

2d. Another plan of conducting them is in the form of lectures. But on
this plan not even an expository lecture has prevented the meeting
from being a failure. Occasionally a pastor or a superintendent, with
great expository powers and a sprightly manner of analyzing truth and
a personal sympathy with the teachers and children, can sustain and
make these meetings interesting and profitable on this plan, and to
such we can say--God bless you--_go on_! But we cannot afford to
recommend any plan for general adoption with such a prospect of
failure.

What, then, must be done? We say decidedly, _revolutionize your
plans_, and meet with the direct aim and purpose of _helping one
another_ in your work, and especially on the next Sabbath's lesson.

What then are the objects of teachers' meetings, and how should they
be conducted? The objects appear to me to be--1. To get all the
teachers well acquainted, socially and religiously, and as teachers.
2. To combine our mutual confidences, sympathies and prayers. 3. To
mutually help each other and relieve each other's difficulties by
conferring together on such questions as--how best to secure and
retain attention;--how to question;--how to prepare the lesson and
present it, and teach it;--how to draw lessons of instruction,
illustrate and apply truth;--how to analyze the lesson, lay out the
plan of it, and break it up into small, convenient parcels, adapted to
all capacities from the infant up to the adult classes;--how to make
the Word of God most useful, most interesting and most impressive to
youthful minds, convicting of sin and converting to God; and the
thorough training of the young in the Christian life, and in the sound
knowledge of revealed truth.

The way to conduct these meetings is, to go to work naturally,
systematically and directly, in a common-sense way, to accomplish
these grand objects. Suppose, after singing two verses of an
appropriate hymn, a direct prayer of two or three minutes, and one
verse of Scripture that just meets the case, the leader inquires for
the next half hour the size, regularity, etc., of the different
classes, and asks counsel to correct irregularities. In this way the
teachers will become so well acquainted with each other's classes that
they can intelligently pray for each other. Then have a recess of ten
or fifteen minutes for introduction and social intercourse; after
which another half hour should be devoted to inquiring of each teacher
for the various _best thoughts_ of the lesson for them to use. Let the
next meeting be directed to the difficulties, and how to relieve them,
and the last half hour to asking for illustrations for the week or
month's lesson. At the next meeting inquire, Have you _visited_ your
scholars during the month, and what have you found of interest in your
visits? Then devote the last half hour to examples and _plans of
teaching_ different verses by several teachers. At the fourth and last
meeting of the month inquire, Is there any special religious interest
in your class? or, Why not? and lastly, How can you _apply_ the lesson
so as best to make a saving impression?

In some such way I would meet real present wants, avoiding routine,
and providing something fresh and varied at every meeting, just
adapted to all. In some such way conduct your meetings, and no teacher
can afford to be absent.

In a country school district Sabbath-school let the teachers turn all
their sociability into this channel, and set apart, say Thursday
evening of each week, for a pleasant social teachers' meeting at the
residence of the superintendent or one of the teachers, alternating
about. Let the farmers arrange to leave their work an hour earlier on
that evening for the sake of the great blessing to their children.
Provide attendants for the lady teachers. Suppose the superintendent
lives one mile north of the school-house, and two teachers are one
mile east, three south, and four west. The two young lady teachers
"one mile east" have no escort, but the superintendent remembers that
in the next house further east, the only son of Esquire Jones, a fine
young man of sixteen years, has just drifted out of the
Sabbath-school, and is inclining toward fast horses and gay
companions. The superintendent yearns to reach and save him. He thinks
and prays over the matter until he feels deeply for the youth. He then
visits him, and approaches him with unusual respect--informs him that
he has come to ask a particular favor--will he accept the post of
librarian in our flourishing little Sabbath-school? He readily
consents. The superintendent then says, "Charlie, we teachers have a
delightful social gathering at each other's houses every Thursday
evening, and as you have a fine horse and buggy, cannot you make it
convenient to bring up the two Misses S---- to that meeting?" Why, of
course, it is just what the superintendent wants, and it is also just
what Charlie wants--something to do, and soon, by God's grace, Charlie
becomes a true Christian.

In whatever form the teachers' meetings are conducted it is
indispensable--1. That the conductor feels a sincere respect for each
teacher, and treats his opinions with candor. 2. That the conductor
shall adapt his questions to each individual, and ask those questions
with real courtesy and consideration. 3. It is absolutely necessary
that the conductor should receive all replies in a life-like manner,
with due respect, and make the best of them. If the answers are not
well received, it will close the lips of the teachers. They must draw
together, and a dull, prosy conductor will check them all.

There is great value in the combined counsels and experience of almost
any common band of teachers if fairly and fully drawn out. It will
often be seen that "the commonest mind has thoughts worthy of the
rarest." In this way the teachers' meetings can be sustained in the
hands of ordinary superintendents, and will become the most attractive
gatherings in the whole community. An accomplished young lady said to
me: "One such meeting as this is worth more than a dozen costly New
York parties." The teachers will regularly attend, for they need the
assistance which can here be obtained. As well ask a brakeman to run a
locomotive, or a spinner to superintend a factory, or an untaught man
to teach an academy, as to ask an inexperienced person, or even a
classical scholar, to teach divine truth when no one has taught him
how. James Gall says, most truly, "Education is the highest of all the
sciences, and teaching the most important of all the arts." Teachers
then, need training, and the teachers' meeting can be made one of the
most valuable means of securing it. One of the great objects of
Sabbath-School Teachers' Institutes is to train superintendents,
teachers, etc., so that they can interestingly and profitably conduct
their weekly teachers' meetings, which are the real institutes for the
great mass of teachers.


_Examples._

The following Examples are real, as taken from my note-book during the
present year:

 I. At one time the lesson was the parable of the Prodigal Son. The
 first teacher was called up for the best thought for his class in the
 lesson. He replied, "Like the prodigal, all children want to have
 their own way." The second teacher, "The farther he wandered the
 greater his misery." The third, "When _starving_, came to himself."
 4. He resolved to "arise and go to his father." 5. "He _returned_."
 6. "After his father fell on his neck, he _confessed_." 7. "His
 confidence in his father when he returned." 8. "His father saw him a
 _great way off_." 9. "Father _ran_,"--old men do not usually run. 10.
 "With joy _embraced_ and kissed him," etc. 11. "The degradation of a
 sinful course." 12. The father's wonderful condescension and
 willingness.

 II. At another teachers' meeting the lesson was Luke xviii. 18-27.
 The Young Ruler.--First, prayer, singing, and reading of the lesson.
 Then called on the teachers for their plan of teaching the lesson.

 The _First Teacher_ gave five heads. 1. Question, "What shall I do?"
 2. Knowing the law. 3. Taking up the cross. 4. Rejecting the cross.
 5. The great obstacle.

 _Second Teacher._--1. Eternal life, what is it? 2. Have you kept the
 law? 3. What else was required? 4. Come. 5. Overcome every obstacle.
 6. You must love nothing better than Christ.

 _Third Teacher's_ plan was--The Young Ruler was, 1. Rich; 2.
 Pleasing; 3. Respectful; 4. Ready to learn; 5. Prostrate--the custom
 of the country; 6. Put first his love to neighbors; 7.
 Commandments--Pharisee. Show the children how far they can go and yet
 be lost. He was a church member, an officer in the church, a ruler:
 he came to Jesus prostrate, prayed respectfully--Jesus applied the
 touchstone and _all_ was _wanting_.

 _Fourth Teacher._--1. Young man's great desire. 2. It was to be
 saved. 3. Go to God's word. 4. Justified himself. 5. He loved money
 more than he loved God. 6. Hollow-hearted. Study the scholar as much
 as the lesson.

 _Fifth Teacher._--1. Young man's question and manner. 2.
 Asserting he kept all the law. 3. He thought himself honest and
 sincere, but was deceived. 4. Wanted satisfying peace. 5. Not willing
 to remove his idols. 6. Great ignorance of the young man. 7. Riches a
 great hindrance. 8. See our Lord's firmness.

 _Sixth Teacher._--We must show our love to Christ by love to our
 neighbors.

 _Seventh Teacher._--With man it is impossible, but not with God.

 _Eighth Teacher._--Something must be given up for Christ. What?
 Pride, sloth, ill-temper, bad company, bad books, love of dress,
 pleasure.--See Abraham going to a strange land. Offering Isaac, etc.

 _Ninth Teacher._--Ruler had his ideas of _doing_ something to gain
 heaven, and was at work for it. The great Teacher took him on his own
 ground and _convicted_ him of _sin_.

 _Tenth Teacher._--A child says: "Why, here is an honest, sincere
 seeker, who went to Jesus in the right manner and way, but failed."
 How hard to be saved! But see--1. His question. 2. The Saviour's
 answer. 3. The obstacles and hindrances. 4. The greatest apparent
 defect is in the second table of the law. If perfectly convicted, why
 so confident? etc.

 III. Lesson, Matthew viii. 1-4. Have eight distinct exercises. 1.
 Read the lesson. 2. Catechise or question upon it. 3. The numerical
 exercise or asking, How many things, etc. 4. _Explanations_ and
 illustrations of difficult words. 5. Draw out great important
 _thoughts_ of the lesson. 6. Call forth the _lessons_ of instruction.
 7. Make the _application_ to heart and life. 8. Review of the whole;
 and then, if desired, two more exercises can be added by turning the
 lesson into _prayer_, and next to a _paraphrase_ formed of the verses.

 There are _three_ kinds of teaching. 1. Catechising or questioning.
 2. Conversational. 3. Lecturing. Which is yours? We might add a
 fourth; but that is not teaching at all, only it is sometimes called
 so--viz., Reading questions from a question-book, and reading the
 answers. Good teaching is earnest, hearty work.

 IV. The fourth and last example is of the social form of teachers'
 meeting. I give the notes of one held on the evening of December 11,
 1867. We met at 6 o'clock P.M., precisely, at the house of Mr. C----;
 opened with singing and prayer. Then had half an hour's studying of
 the lesson, which was upon the Atonement. Some of the thoughts drawn
 out were: Mediation,--arbitration,--the God-man,--dead goat and the
 goat sent away,--the passover,--the victim,--a substitute,--altar,
 victim, shed blood; vivid picture of offering the lamb;--atonement
 looks both ways;--blood cleanseth. How do you get the atonement? Have
 you got it? How do you prove gratitude to God for it? Exalting the
 great truth, "Christ died for me." He is the only barrier against
 eternal death. The lesson was shown in three phases: 1. The Redeemer
 buys us from sin--is our ransom; 2. Saves us from sin; 3. Reconciles
 us to God. Take first under three heads: 1. Man is a ruined wanderer;
 2. Man a captive; 3. Man is free in Christ and saved. After the
 lesson was thus considered, the next half hour was devoted to
 _business_. The library, Christmas exercises, singing, and length of
 opening exercises, and the treasury, were topics. The next hour was
 given to tea and social intercourse. The last hour was devoted to
 accounts of interesting or discouraging things in the teachers'
 classes, and work, and intermingled with frequent prayer and singing.
 All was conducted spiritually and in earnest, and it was a precious
 three hours.




XX.

VISITING THE SCHOLARS.


Every Sabbath-school teacher should regularly visit his scholars once
a month, and every Sabbath-school superintendent should visit his
teachers regularly once in three months. These are very important and
yet too often neglected duties. A superintendent can hardly discharge
his duties to the teachers without frequently visiting them. This
should be no mere formal visit. It should be a Christian conference
about all the details, particularly of their classes and their duties.
The superintendent is the regular counsellor and guide of the
teachers. He should talk about their teaching, about each and all
their scholars, their difficulties, their trials and successes, and
aid and encourage them by every means. These visits should be made so
cheerful and pleasant, so free from fault-finding and complaint, that
the teachers will hail them with great joy.

The Sabbath-school teacher also, from his own necessities and from
duty, must needs visit his scholars often. He has a real errand to the
home of every child. He can snatch intervals of time going to or
returning from business. He cannot teach that child aright and to good
advantage unless he is well acquainted with all his home influences;
with all there is in the child's surroundings to help or hinder the
teacher's work; with all the dangers, temptations, and trials of the
child's everyday life; with all the characteristics of parents and
friends. It is from the vicinity of these homes that the teacher will
be enabled to see and hear things that will furnish him with good
illustrations. He can obtain the parents' co-operation and friendship,
and have personal interviews and gain the child's spiritual confidence
in these visits to its home and fireside circle. "My teacher has come
to see _me_," is often the joyful utterance of the grateful little
ones.

Sabbath-school teachers should never neglect this privilege, neither
should they make careless or indifferent visits. Arouse up and think
your visit all out beforehand. Think what in substance you are going
to talk about, what you ought to say, so as to make your visit as
welcome and as profitable as possible both to parents and scholars.
Have an errand to every house. Carry some little book or tract or
paper, if convenient. Give them some interesting and valuable
information, or make earnest inquiries and give good wishes and
prayers for rich blessings, temporal and spiritual. Choose the right
time and seek favorable opportunities. Absentees must, of course, be
visited without delay, for it may be sickness has detained them. "The
sickness of a child is a golden opportunity for the teacher; God
himself ploughs the ground and he must not withhold the seed."
Especially avail yourself of seasons when the heart is made tender by
illness, afflictions, and trials. Then be constant and true, for it
may be your harvest-time of souls. "Oh, to be the guiding star of such
a little circle is one of the highest privileges of earth." Teacher,
may that privilege and blessing be yours.

We add a single illustrative example from "_The Teacher Teaching_:"

 "A decently-dressed woman calls at your house and begs for a shawl to
 protect a neighbor of hers from the cold when she goes out to her
 daily work. You have a shawl. You have laid it aside for this very
 purpose. Why not give it to her and have done with it? If you do not
 know the person who calls, it would be very injudicious to entrust to
 a stranger what you intended for a third person. It may be pawned for
 strong drink, or retained by one who is not in want. Better go or
 send and satisfy yourself that the need exists, and see that it is
 supplied. You wisely conclude to look for yourself. You find the
 object of your charity, and ascertain that she is a superior
 needle-woman, capable of earning her living, but not able to find
 work where there is none. If she could hire a room in some part of
 the city nearer the demand for work, she might succeed. You give her
 the shawl, and with it a few words of encouragement. In a day or two
 you are at a meeting of the directors of the Industrial Home or
 Orphans' Society, and allude to the case of this woman. A young lady
 present immediately recollects a poor woman, whom she has seen during
 the week, who has a room to rent, and perhaps it would exactly suit.
 The parties are brought together and the room is taken. Two wants are
 thus promptly supplied--the want of a _room_ and the want of a
 _tenant_. But how came the young lady to know of such a room? Why,
 simply by visiting the mother of one of her class in the
 Sunday-school. It was not any part of her plan to obtain any such
 information; nor could she have known that it might be of any
 advantage to her or to any one else for her to possess it. The
 indirect result of this simple visit accomplished--what? 1. It
 secured a tenant for a vacant room, and thus helped a poor woman to
 pay her rent. 2. It put another poor woman in a comfortable and
 convenient position to earn her own living. 3. It laid the mother of
 one of her Sunday-school children under great obligation to her, and
 thus increased her influence and her power to do good both to mother
 and child. It will take a strong force to sunder that tie. 4. It
 brought to the new tenant Christian care and sympathy, which she
 before lacked, and the way for her attendance on the stated means of
 grace."

Thus is exemplified, by a single real and comparatively unimportant
incident in humble life, the power of the Sunday-school machinery, in
its legitimate movements, to improve and elevate social condition and
character. It was all the work of that little wheel in our machinery
called VISITING.




XXI.

SYSTEMATIC DISTRICT CHRISTIAN VISITATION.


The plan here given in its present form grew out of an exigency in the
operations of the Missionary Committee of the New York Sunday-School
Union in the summer of 1856.

In their great endeavor to reach the neglected masses of children and
youth, more than sixty thousand seemed to be beyond their reach. A
more _thorough_ work was needed. Occasional visits and ordinary
attention did not so gain the acquaintance and confidence as to rescue
these neglected ones. They were the most destitute and needy, and the
most important to reach in our city. After much consideration and
prayer, this plan was adopted, presented to, and accepted by the
churches in New York and Brooklyn, and it was soon adopted by other
cities and States also. Everywhere it has developed astonishing
results, increasing Sabbath-schools and churches, and speedily
transforming dark neighborhoods.

Forty-four churches of various evangelical denominations entered upon
the work within a few months after its introduction, and quite
uniformly the Sabbath-schools _doubled_ their scholars within the
first month or two, and in some marked instances church members and
congregations were more than doubled in numbers within six months. As
long as it was faithfully worked it everywhere prospered,
demonstrating that the plan was a good one.

It is based on the great command, "_Go ye and teach_." It believes
that every church-member should be a working Christian, a real
missionary; that "every man should _speak to his neighbor, and each
one to his brother_;" that every Christian's business should be so
arranged as to give a wider scope for his religion, that he may
become, in a degree, a voluntary missionary. It proposes to
_systematize_ the work. Mere voluntary personal effort is at times so
fitful and evanescent as not to be sufficiently reliable.

The plan is for every church to take a definite district as its
special missionary field--in the city a certain number of blocks and
streets, and in the country a number of miles square, or
neighborhoods, properly arranged so as to give every other church a
portion of the field to work.

All this is to be subdivided by a committee of the church into small
sub-sections of from five to fifteen families, proportionate to the
number of able members. A sub-section is assigned to the member, and
becomes his or her little parish, on which to bestow especial labor,
sympathy, and prayers. He is to visit it every month, invite all the
children to some Sunday-school, the family to church, supply with the
Bible, tract, etc., and do all possible temporal and spiritual good.
Once a month each church devotes one of the weekly prayer-meetings to
hearing reports from the visitors, and conferring and praying over
this great work. Special care is taken not to proselyte; not to take a
child from one school to another, or induce a person to leave one
church for another, but to respect the rights of all. Individuals are
not considered under any obligations to _confine_ their visits to
their assigned districts, but still enjoy the Christian liberty of
going everywhere and doing good to all men as they have opportunity.

This work is--1. A holy work. 2. A deliberate work. 3. It is a work of
pure good-will. 4. Says Rev. Dr. Chalmers: "No other ministration is
to be offered than that of respect and kindness." 5. They are to go
just so far "as they will be gratefully met by the population." 6.
Visit rich and poor, but carefully select districts adapted to the
visitors. 7. Seek the confidence of parents and children; be patient,
be persevering, be courageous, be sympathetic, and take no notice of
repulses. 8. Enter no house in vain. Leave some kind suggestion,
counsel, or sympathy in regard to spiritual or temporal interests. 9.
Relieve all want and distress possible; inculcate temperance,
cleanliness, and economy. 10. Counsel with mothers with reference to
their children. 11. Give a fraternal aspect to your visits, and avoid
controversy, and generally even argument.

If each professing Christian in our churches who is able would become
responsible for the regular visitation of but four neglected families,
every family in our land would be faithfully visited. "What a plain,
simple, magnificent idea is here presented!" A regular Christian army
of occupation for our whole country. Says the Rev. Dr. Guthrie: "It
would everywhere bring life into contact with death, and cover the
whole outlying population, even as the prophet with his own body
covered the dead body of the child." The motto is: EVERY CHILD IN THE
SABBATH-SCHOOL, AND EVERY FAMILY IN THE CHURCH.




XXII.

NEW MISSION-SCHOOLS.


In all our great cities, in the town and country, there are vast
numbers of immortal youth far beyond the reach of churches and church
Sabbath-schools, and therefore, it becomes necessary to carry the
Sunday-school to them. A room is obtained, conveniently located, with
seats, books, etc. The children are gathered, taught to read, to sing,
to pray, presented with library books, papers, etc., and thus
innumerable blessings are sent down into destitute families, and soon,
like leaven, the Gospel is seen diffusing itself everywhere among the
mass.

Something like seventy of these mission-schools are now successfully
sustained in New York City alone, with twelve to fifteen thousand
pupils in them. Roman Catholic, Jewish, and other classes of children
are in this way easily and successfully reached, and permanently
benefited. This instrumentality must be largely increased everywhere.
Some five or six different denominations often unite in the labors of
one of these schools, and all work together in the most beautiful
harmony. This movement is in the highest sympathy with that
_aggressive_ feature of the system, before named.

But to come to the details of this work, and how it should be begun
and carried on: First choose wisely the location for a new church or
mission Sabbath-school. Then select one or more men and women full of
life and zeal as a nucleus of interest and labor. Next survey and
visit systematically all the families in the district, and present the
objects and the value and adaptedness of the Sunday-school to their
wants. Pray much and at every step, privately and socially, especially
in the early stages of the effort.

Get all ready for a good commencement. Have every thing arranged, so
that not a moment of delay in finding the right hymn, or in singing
it, will prompt the children to find something else to do. Do not
admit children faster than you can conveniently control them. Some
superintendents aim at gathering a rush of scholars the first Sabbath
or two, and the result is that they lose months in getting to order
and control of the children. It is often better to admit only a dozen
or two new scholars at a time, and get them well classified and
arranged, and in the hands of good teachers. There most be order, and
the superintendent must wait for it, although he may not at the first
do much beside. Much depends upon starting right. Have Testaments,
hymn-books, and Sunday-school papers, if possible, ready on the first
Sabbath.

Select a clear, distinct, easy lesson at the first, and whatever is
done, let it be well done. Select the teachers carefully, and admit
none who have not a good report, and are not of a teachable spirit.
Meet with the teachers socially every week, if possible, to aid them
with your suggestions and help. Be cheerful, earnest, and respectful
to all. Keep up a regular visitation of teachers and scholars, and let
your visits bear a fraternal and not an inquisitorial aspect. Prove
yourselves the true friends of parents and scholars, and never get out
of patience or discouraged because you cannot gain the children of
Roman Catholics or Jewish parents at once: it may be only a question
of time. At any rate, do them all the good you can at their homes,
whether you ever lead them to the Sunday-school or not. Duty is
ours--results belong to God. Through the children reach the parents,
and through the parents reach the children. Let your errand to the
house always be one of kindness and good-will, so that if they do not
receive you kindly it will be because they misunderstand you. These
visits, however, are almost invariably well received if made in a
natural, pleasant manner, proceeding from a "charity which hopeth all
things." Respect and honor the parents all you can, whether they
commit their children to your care or not. Exhibit our beautiful
library books, our sweet songs, our attractive children's papers, and
speak of the great kindness and love of the teachers to the children.

It is very desirable to have a course of regular week-day evening
lectures for the children and parents. One week it may be "Jerusalem,"
another "coal," another "coral," and the next "the ocean," and then
some subject of natural history, as the "elephant;" and illustrate
highly to meet the eyes. Take especial care of the older boys and
girls, and strive to introduce week-day exercises that will interest
and please them. Appoint them upon committees and to little offices,
and give them all something to do--something that they can do,
something that they will do cheerfully.

The following, from _The Sunday-School Times_, is a beautiful
illustrative example of mission Sunday-school work and teaching. It is
entitled "Bill Jones; or, Our Colored Sabbath-school:"

 It was one of those perfect Sabbaths in the early June, that I walked
 with trembling heart along the locust-shadowed sidewalk leading to
 our little chapel. On that day our colored Sunday-school was to be
 organized; and we, who only a few weeks since had professed before
 men and angels to love our Saviour, were to be enlisted as workers in
 our Master's vineyard.

 What can be done to improve the religious condition of our colored
 population? was a question which had long occasioned anxious thought
 among the godly of our village. Originally slaves, they had, when the
 law of liberation was proclaimed through New York, refused to remove
 farther than the grassy common, where, almost within the shadow of
 "Massa's house," they were allowed to build their humble cabins.
 Increased afterward in numbers, the suburbs of the town had become
 edged with their miserable tenements. One or two attempts had been
 made to establish preaching among them by a minister of their own
 race, but thus far without success. True, in the "brick church," a
 part of the gallery was set apart especially for their use. Still the
 "dark corner" (as the mischievous boys called it) was only occupied
 by a few old uncles and aunties, while the rest, though within sound
 of the sweetest of all Sabbath bells, were as utterly without God in
 the world as their brethren in Africa.

 At length a Sabbath-school was determined on. As most of those able
 and willing to work were already engaged, one of the officers of the
 church volunteered to superintend the school, provided he might have
 the assistance of a band of young girls, who hitherto had been
 privileged to assemble week after week as a Bible-class in the
 "pastor's study."

 On the first Sabbath about thirty or forty children were assembled of
 all ages and sizes, with wondering eyes; and in a few moments I found
 myself seated in a chair before six boys, whom I at once recognized
 as some of the worst village urchins, always to be seen at the
 "depôt," or on the "hotel steps," laden with baskets of apples and
 pea-nuts, their own best customers. I was about to ask for more
 hopeful subjects, but our earnest superintendent only held out to me
 the class-book and pencil--and I was alone with my destiny.

 Among the names, I registered Andrew Jackson, Andrew Jackson, Jr.,
 Marquis Lafayette, George Washington, and Byron Clarke. When about to
 inquire the cognomen of the last, I was forestalled by his calling
 out, in a stentorian voice, "My name a'n't nothing but _Bill Jones_;
 but I guess you have heard of the boy who sings nigger songs and
 dances Jim Crow at the 'Harrison House.'" He was unfortunately not
 mistaken in his notoriety, and the task before me assumed a new
 magnitude. None of them could read, and after half an hour of A B C,
 I proceeded to ask some simple questions of Bible history, of which I
 soon found that they knew absolutely nothing: their ideas of God,
 even, were as wild as those of the little Hindoos. So I began at the
 beginning. I spoke of the six days of creation; then of the deluge.
 When in my account of the ark and its wondrous freight, I was
 interrupted by one. "Did they have bears?" "Yes," I answered. "And
 lions?" "Yes." "Elephants?" "Yes." "Monkeys?" "Yes." And finally
 Billy Jones, all eagerness, "Did they have a _clown_?" And I found to
 my utter dismay that my youthful auditors, certainly not incapable of
 association of ideas, had conceived of Noah merely as the proprietor
 of a menagerie travelling in that wild waste of waters. Truly this
 was fallow ground. But our superintendent only smiled encouragement,
 and bade me go forward.

 Sabbath after Sabbath rolled on, and rain or shine my six boys were
 always in their places. They had learned to love the school,
 especially the sweet hymns; and their quick sympathies had gone out
 to one who at least always tried to treat them gently and kindly. Of
 their affection I had many unmistakable proofs. Once I remember
 walking in one of the quiet streets. I was suddenly startled by three
 sonorous cheers, and looking up I saw the "Marquis," Andrew Jackson,
 and Byron Clarke. Though not precisely the most agreeable greeting
 for a young lady, I could not in my heart do less than wave a return.
 Again, they frequently brought to our door presents of flowers and
 fruit. In one instance the latter bore such a striking resemblance to
 some rosy-cheeked apples in a neighbor's orchard that I was forced to
 reprove the boy, and the next Sabbath took for our "lesson talk" the
 eighth commandment. Not many days after the same child made his
 appearance at the kitchen, his hands filled with the first
 pond-lilies of the season; and as he gave them to me he said, "There,
 Miss Esther, you will like them, for _they's honest; God growed them
 in the outlet_." Never, from that day to this, have flowers brought
 more true gladness to my heart than did those pure white blossoms,
 plucked by swarthy hands in the "outlet" where "God growed them."

 We established a missionary society among them, and many a penny,
 previously devoted to fire-crackers and the like, now found its way
 down the red chimney of our "savings bank." Poor Bill Jones had less
 to give than any of the boys, and this I plainly saw troubled him a
 great deal. He had stopped dancing "Jim Crow," first on Sabbath, and
 of late on week-days; and this being his chief source of revenue, his
 spare pennies were few and far between. One day, with a bright face,
 he asked me "if it was not right to do good on Sundays?" Of course I
 replied yes; and then "if it was wrong to take money for doing good
 on Sundays?" This was a nice distinction--one which I felt him not
 capable of understanding should I attempt it. So I simply said, "No,
 I thought not." Though feeling rather curious, I had no opportunity
 just then of asking as to these pious earnings. Next Sabbath the
 teachers were requested to remain a moment. A gentleman arose, not a
 member of our school, saying that a few hours since he had witnessed
 a scene which had so touched his heart that he could not forbear
 cheering us with the glad tidings. Passing the "Harrison House," he
 noticed that the invariable group of Sunday-noon loungers had
 deserted their post. Just then his ear was caught by a clear
 melodious voice singing. It seemed to come from the bar-room. Yes, as
 he drew near, from the open windows of that den of pollution floated
 out on the summer air the words:

   "Watchman, tell as of the night,
   What its signs of promise are."

 He stepped upon the low platform and looked in. On a table sat a
 negro boy. About the room were hard-faced young men, and those older,
 on whose bloated features intemperance had set its livid brand. But
 they were all listening. The singer finished the last verse, and then
 began again. This time he sang, "Jesus, lover of my soul."

 My own eyes were dimmed, said the gentleman, as he came to the lines,

   "Vile and full of sin I am;
   Thou art full of truth and grace."

 It seemed as if for a moment an angel's wing brushed away the shadow
 from those darkened hearts, and tears moistened cheeks long unused to
 heart-rain. The singing stopped. "Go on, go on, we will pay you
 more," said one and another. "I cannot now," answered the boy; "it is
 time for Sunday-school, but I will sing again next Sunday, if you'll
 come." And as he put into his pocket the coppers that were handed
 him, he said, "I wouldn't take these, only I am going to send them to
 the heathen. I'll sing you the hymn--it's beautiful--about
 'Greenland's icy mountains;'" and humming it to himself, "Bill Jones"
 left the bar-room.

 Reader, should it ever be your good fortune to walk down this
 thickly-shaded village street on a Sabbath morn, you might within
 those very halls, now pure and white, hear the rich baritone voice of
 "Bill Jones" leading in some song of Zion, and with him many others,
 "plucked as brands from the burning."




XXIII.

THE CONVERSION AND CULTURE OF CHILDREN.


Immediate conversion ought to be the aim and expectation of every
faithful Sabbath-school teacher. It is indeed a poor excuse to suffer
a child to drown because we have but _one_ opportunity of saving it.
When a child is in danger of perishing, we do not first try to educate
it, but to _save_ it. The fact evidently is, that the great mass of
children ought to be led directly to Christ and become child-Christians
without delay; and multitudes would so become, methinks, if parents
and teachers and pastors had sufficient confidence in the power of
God's Word and Spirit, and had faith for the early conversion of
children to God.

Nearly one and a third centuries ago that great divine, Jonathan
Edwards, of Northampton, wrote the account of the conversion, as he
thought, of little _Phebe Bartlett_, at the early age of four years,
together with her Christian life for one year thereafter, and the
evidences of a gracious change of her heart. The little book has been
published since in many of the languages of Europe. Little Phebe
Bartlett lived for sixty years after this, and neither herself nor her
friends ever doubted that she truly met with a saving change of heart
at the early age named by President Edwards. Many of our most learned
divines and most devoted and useful Christian ladies date their
conversion to the early age of three, four, five, and six years.

We have heard many pastors declare in Sabbath-School Conventions--two
on one occasion--"That they never could remember when they did not
love the Lord Jesus with all their heart;" and we believe with the
pious Richard Baxter that if Christian parents were faithful in the
use of the means God has put in their hands, the most of their
children would be converted before they are old enough to understand a
sermon.

It is a fact that should never be forgotten, that the children, even
the little children of our Christian families and Sunday-schools, all
_want_ to be Christians more than they want anything else. Little ones
of five or six years tell us that they wet their pillows night after
night with tears of sorrow for sin, and they long for some one to lead
them to Jesus, more than all earthly longings. Such is the testimony
of devoted ministers and Christian ladies in great numbers, and many
of us can realize it all, most bitterly, if we will only recall our
early childhood and live that over again.

Said one little girl of four summers: "Mamma, I should think that
anybody that knows Jesus would _love him_."

This is the feeling of properly-trained children in great numbers.
They want pure, simple instruction who Jesus Christ is, and what he is
to _them_.

All the gospel knowledge really necessary for salvation lies, as it
were, in a nutshell. The knowledge of their fall and sinfulness, and
the atonement and redemption there is in Christ Jesus, and which, to a
willing mind, can be taught in a few minutes, is all the knowledge
really necessary for salvation. Really teach this and it will remain
attached to the natural conscience for life, and only awaits the spark
of grace from the Holy Spirit to descend and act upon it, and renew
the heart and change the life.

This subject is one of overwhelming importance. It is the vital point
of all Bible teaching. When Sabbath-school teachers learn the holy art
of leading children to Jesus, then we may expect constant conversions.
Sometimes we have known one-third of all the members of large
Sabbath-schools to unite with the Church of Christ in a single season.
Why should this not oftener be the case? Why should it not be the
general rule in all our schools? and will it not be if the teachers
will but have faith in God, faith in his Word, and faith in childhood,
and _aim directly_ to bring the children to Christ for salvation "at
this time and under my instruction?" The great point is to get Bible
truth, the Word of God, which is the sword of the Spirit, to bear
directly on the conscience, heart and life of the child. Convince him
thereby of his sin; then lead him by a simple trusting faith to Jesus'
blood shed for _him_. Seek the proffered, willing aid of God's Holy
Spirit believingly, and the work is done. "This is life eternal, to
know thee, the only true God, and Jesus Christ whom thou hast sent."


_Child-Culture._

Immediately connected with conversion is Christian child-culture and
training in Bible knowledge, religious habits and service, and
Christian character. Oh how important it is for child or man to have a
kind, judicious sympathizing Christian friend at hand at every step,
especially in the first year of life after conversion, to inquire and
counsel as to difficulties and dangers! Secret and social prayer, the
regular study of the Word, the social life and habits, the reading,
the associations, the feelings, the imagination, the judgment, and the
desire and tendencies all want watching, counselling, checking,
guarding or instructing by one who is tender, candid, sincere and
true. The whole life and usefulness much depends upon all this. The
churches of Christ ought all to be such training-fields of Christian
culture, but alas! we are sorry to confess that they are not generally
so, and consequently largely fail in this their great work. To throw a
little child, with only a spark of grace in the heart, into this world
of wolves of temptation and error, with no one to watch over, counsel
and guide, oh, it is sad indeed, and ought to excite the sympathy and
prayers of all godly people. Let us associate and band Sunday-school
workers together in earnest, in this great work of Christian culture
and holy living--in little prayer-meetings teaching the children how
to pray, how to resist temptation and fight against sin, and stand up
for Jesus, how to overcome bad tempers and feelings, how to cultivate
the disinterested missionary spirit of the gospel in caring for
others, and doing good to others as we have opportunity. The children,
like young trees from the nursery, need early "to be _planted_ in
courts of the Lord," if we would have them to grow up comely trees of
righteousness.


_Children's Prayer-Meetings._

Children, even little children, need to be taught _how_ to pray. We
all need to be taught to pray "as John also taught his disciples."
This is especially true with children, because the prayers of the
minister, or of the father around the family circle, are in most cases
examples which a child will not try to follow. The words and
expressions are, for the most part, quite unintelligible to a child,
and consequently they must be taught in a different way. We must call
the attention of a child to the particular things which he wants, or
ought to thank God for, the particular sins which would be in his
child's confession, and just the things he wants to ask God for in his
own language every day and hour mingled with adoration and praise.

Children's prayer-meetings are well adapted to this. Some of our
Sabbath-schools hold such a meeting at the close of each afternoon
session. A gentleman who is just adapted to the work leads off the
little boys who choose to attend, and a motherly lady goes with the
girls into another room. We have known eighty to follow her into the
room, and as many as half the number voluntarily follow her in prayers
of two or three or four simple petitions for just what the little
girls feel that they want. The meeting opens with singing a familiar
hymn, and then a few appropriate verses and remarks, just adapted to
kindle devotion in the little hearts, and then the little prayers
follow freely and almost spontaneously. They soon learn to love to
pray, and pray in real faith too, for the whole life of a little child
is a life of faith. Of course it will all depend upon the manner in
which these meetings are conducted, just as it is with any other
meeting or religious service. In good hands they prove to be eminently
successful and delightful. They teach the children how to pray, lead
them into the habit of praying with the heart and voice, and with each
other, and the influence on them, on their families, and the
Sabbath-school is in every way most blessed.

Let the exercises of such meetings be short, natural and simple, with
freedom and not constraint. A half or three-fourths of an hour is long
enough, as they should not be prolonged. They ought to be universally
adopted.


_The Scholar._

It is a great privilege to become a faithful, punctual scholar in a
well-ordered Sunday-school. Unnumbered blessings follow in the train.
He should be enabled to appreciate this. It is a matter of primary
importance that on his first introduction to the Sunday-school, he
should be given distinctly to understand its true character, position,
appropriate order and duties, and consent to a willing conformity to
all.

Every scholar should be punctual, orderly, quiet, and respectful; he
should learn and recite his lessons perfectly; never leave his seat
without permission; address no one but his teacher, as a general rule;
be obliging and pleasant to his class-mates, and set a good example of
reverence for the holy Sabbath. In testimony of his appreciation of
the benefits, and in some return for them, he will be diligent in
bringing in new scholars, and also be particular to invite his parents
and friends to the Monthly Concerts of Prayer for Sabbath-schools. The
library book should be carefully read, so that a good account can be
given of its contents to the teacher, if requested, and the special
instruction of the teacher may, also, profitably become a subject for
conversation with the parents. Above all, it is the duty and privilege
of the scholar in the Sunday-school to learn the way, and find without
delay, salvation by Christ in his own rich and joyous experience, and
then to fill his heart and mind with a general and particular
knowledge of Bible truths, and learn how to practice all in his daily
life.

Nothing short of this experience should be the aim of every pupil.




XXIV.

PREACHING TO CHILDREN.


Greater attention to the children in the public exercises of the
Church is becoming a real necessity. With one-half of all the members
of the families of the church and congregation before the pastor, as
well as the population, under twenty years of age, and those in the
most hopeful forming period of life, the question should forcibly
arise, Are they not entitled to a far greater proportion of their
pastor's labors and efforts than they have hitherto received? The
General Assembly of the Presbyterian Church, at Dayton, Ohio,
requested all their pastors to "give at least one-half of every
Sabbath service to the children and youth." And Bishop Janes in a
Methodist Episcopal Conference recently expressed the opinion that
"the time is coming when there will be two sermons preached to
children and youth where there is one to adults;" and Rev. Dr.
McIlvaine, of Princeton, took very strong ground in favor of preaching
to children in the New Jersey State Sabbath-School Convention at
Elizabeth, two or three years ago. But we are met with this great
difficulty at the outset: Many ministers say, "We cannot learn how to
preach to children," to which we reply, confidently, "If you would
only take one-quarter the pains to learn _how_ to preach to children
that you have to learn how to preach to adults, you would generally
succeed to so great an extent as to astonish yourself and all your
friends. Therefore, 1. The plan is practicable. 2. The subject is of
overwhelming importance and imperative necessity. 3. Take a practical
interest in the children. 4. Set about gathering and arranging
materials for it. Have blank books to record every thought, fact, or
illustration, and scrap books in which file in all good illustrations
of Scripture truths from newspapers, magazines, etc. 5. Commence
regularly and systematically to preach to children; for the way to
learn how to preach to children is--_to preach to children_."

All this will involve the necessity of a watchful study of
child-nature, child-language, and child-character. Something must be
prepared especially adapted to attract and interest the children with
fresh illustrations, etc. The Rev. Dr. Newton's sermons are admirable
models. "The Peep of Day," "Line upon Line," and "Precept upon
Precept," are fine specimens of pure child-language. Bible truths and
illustrations are unequalled to interest children if they are only
clearly presented, in a life-like, earnest manner, and broken up into
little pieces for their use. It should ever be remembered that good
preaching to children never fails to be most interesting to the older
people. Good preaching to children by the pastor every week will
greatly elevate all our monthly concert, missionary, and anniversary
addresses, which should often be far more scriptural; and methinks, if
the pastor would but preach one good scriptural sermon to the youth
every Sabbath, both himself and his people would find a rich blessing
in it.


_Address to Children--In Outline._

 _The Child Jesus._

 Luke ii. 40. "And the Child grew, and waxed strong in spirit, filled
 with wisdom; and the grace of God was upon him:" _Grew_ an infant,
 then a boy, afterward a man. Labored, suffered and _died_ for you,
 for me.

 I. See _The Child's Strength_. Not like Samson or David. Strong to do
 God's will, to do right. Resolute purpose, will, determination, etc.
 Jesus was strong to learn, to teach, to submit, to reprove and
 suffer. Strong to resist the world, flesh, and the devil. Strong for
 self-control.

 II. See _The Child's Wealth_. Not Gold, Diamonds, etc., but _Wisdom_.
 How he got it? He gathered it. Where? Bible, doctors in temple, from
 the Spirit, from the world, etc.

 III. See _The Child's Beauty_. The grace of God. Not beauty of face.
 Perhaps he had lost his beauty, "his face was as marred." It was
 beauty within; meek and quiet spirit; beauty of holiness, of
 obedience, of humility, of love.

 1. God thought him beautiful. "In his Father's likeness," "All of his
 glory," etc.

 2. Angels thought him beautiful. "They wondered and adored:" "Angels
 desired to look."

 3. Men thought him beautiful. "The Leper, the Demoniac, the Blind,
 the Palsied," etc.

 _Do you_ think him beautiful? or is there "no beauty in him that you
 should desire him?"

 His strength he will give to you. "My strength is sufficient for
 thee."

 His wealth he will give to you. "Filled with all the fulness of
 Christ."

 His beauty he will put upon you. "No spot or blemish."

 _Oh! what think ye of Christ?_




XXV.

CHILDREN'S MEETINGS AND MONTHLY CONCERTS.


These meetings are now becoming not only very important, but very
interesting both to children and to adults. Sometimes Sabbath evening
is set apart for it every week or every month; in other cases a
week-day evening is chosen, and familiar and instructive lectures
given. In other instances, again, a public children's meeting follows
the regular teaching hour on Sabbath afternoons. If well conducted,
these meetings are among the most acceptable and profitable and
crowded of all the religious assemblages in a community.

The great word to study in the plan of such a meeting
is--_adaptation_. It should be adapted not only to the little
children, but also to the older ones, and especially to the young men
and women, as well as parents and friends, who may be present. If it
is held on the Sabbath, the great idea of worshipping God should never
be lost sight of for a single moment. The reply may be--"To do this,
and at the same time to adapt all the services to all the various ages
and classes, is a very difficult matter." Of course it is difficult,
but not impossible. The speaker to children, when in the presence of
adults, should always choose a train of thought and illustration which
will reach the children not only, but interest, instruct, and impress
the older ones. A little special preparation and saving of materials
just adapted to such occasions will accomplish it. The hymns and music
should be appropriate and devotional, and only such as the children
are familiar with and love to sing. The prayers should be short and
simple, in order that all the children can join in them. A few verses
only of Scripture should be read, but let them be made plain and
interesting to all.

In some schools the Sabbath lesson is reviewed by the superintendent
and illustrated, followed by five-minute remarks on the lesson by the
teachers or friends present. In other places the children will bring
scriptural texts to prove "what God says about obeying parents," about
the holy Sabbath, about intemperance, or gambling, or lying, etc.,
interspersed with remarks. At other times a verse of Scripture, with
the word "love" or "faith" or "heaven," etc., may be given by the
scholars, improved, with instructive comments upon the passages, by
the superintendent or pastor. At one concert we heard the children
recite, by classes, the Scripture lessons of the last quarter, and the
teachers recited the pastor's texts which he had preached from during
the past three months. This was followed by an appropriate address,
and all produced a most solemn effect. The history of a Scripture
event, or character, or epoch will always furnish an abundance to
interest. We do not favor elaborate or strained efforts. "Simple and
Scriptural" would be our motto, and full of life, and the children and
all will enjoy it exceedingly. Sometimes a report of the school
incidentally, or the reading of a Christian letter or the words of a
Christian visitor, may be timely. Let everything be prepared
beforehand, and have no delay or hesitation.




XXVI.

AUXILIARY ASSOCIATIONS.


_Youths' Temperance Societies._

The terrible scourge of intemperance is making sad progress in our
land. Whole families, men, women, and children, are desolated by it.
Beer, domestic wines, cordials, and even medical prescriptions, are
all made to contribute to, and swell this river of death. The only
safe and sovereign remedy is--_total abstinence_. This conservative
principle, in order to be the most effective, should be fully
inculcated in early childhood; for our young men, after stimulating
their appetites, often lose all power to stop. Therefore the children
in our families and Sunday-schools ought to be early trained in
abhorrence of all that leads to this dangerous and vicious course.
Drinking leads to falsehood and deception, hypocrisy and dishonesty,
impurity, and sometimes to murder. No love of parents or children,
husband or wife, reputation, influence, character or wealth is
sufficient to restrain.

It is therefore fitting that our youth be early instructed and guarded
against the steps toward this great evil. Particularly ought the
children in our Sabbath-schools to be made familiar with what God has
said on this subject in the Bible. These texts should be often
repeated by the scholars and explained and enforced by their teachers.
Many fathers will say: "Rather let my son be an abject slave for life
than to fall a victim to this degrading, destructive habit of
intemperance." The question arises, When and how this can best be
taught? We are always careful to protect Sabbath-schools from any
diversion from the regular Scripture lesson of the day. The Bible and
Bible-teaching is the glory of Sabbath-schools. Therefore we would
never allow temperance or missionary work, or singing, or addresses to
interrupt it. It is preferable in communities, we think, to take
Saturday afternoons for a month or two for this purpose. Say, meet in
the largest church at three to four and a half o'clock or three and a
half to five o'clock P.M. Organize a Youths' Temperance Society.
Appoint a discreet youth of fourteen or sixteen years President, with
other officers, with a committee to arrange for each meeting. Secure
good, fresh, appropriate speakers, and never allow a dull, heavy
orator to occupy the children's attention. Instruction, life-like and
adapted must constantly prevail. Some of the older boys, twelve to
eighteen years old, may prepare and recite a ten-minute speech or
appeal to their associates. The young ladies may write brief essays,
giving their views upon the subject, which may be read. Secure as
speakers the ministers, lawyers, etc., of the place, who can sustain
attention, and who are known to be temperance men. Select and appoint
twelve boys and the same number of girls, who shall circulate the
pledge and obtain signatures. Continue the meetings only so many weeks
as shall be needed and the interest shall be fully sustained, and then
discontinue them for a few months. It will be necessary, however, to
have some such temperance revival once in six to twelve months, in
every place, to keep the cause in the ascendant and save the children,
and the meeting and the result will be delightful to all. We have
known a thousand pledges taken in this way, within a few weeks, in a
country village of twenty-five hundred population.

In some schools the children recite in the monthly concert, texts
which tell us what the word of God says about intemperance, and brief
addresses are added. Another plan, which succeeds admirably in many
Sabbath-schools, is to organize "Bands of Hope," on the plan which
originated in Scotland in 1847, and in America in 1855. The pledges
exclude not only other intoxicating liquors, but beer, cider, and also
tobacco and profanity. They have a regular constitution, and forms of
conducting them, with catechisms, hymns, dialogues, etc., all of which
may be obtained at a trifling expense.

Their mode of admitting members is very impressive. The Temperance
Catechism brings out a mass of facts on "The Origin and History of
Temperance Societies," "Nature of Intoxicating Drinks," "Fermentation
and Distillation Process," "Brewing," "Alcohol and Mixtures," "Wines
of Scripture," "Bible Abstinence," "Tobacco," "Profanity," etc.

Under the head of wine at the Lord's Supper, it holds that the Bible
does not say what kind of wine was used, but we think it was
unfermented, because at the time of the feast of the Passover the Jews
were commanded to put away all leaven, and the word wine does not
occur in any of the Evangelists when giving an account of the Lord's
Supper. It was the fruit of the vine. Pliny, the Roman historian, has
left an account of the various wines used at that time, in which he
states that out of three hundred kinds of wine then in common use,
only one would burn--that was called Falernian wine; that proves that
two hundred and ninety-nine kinds of wine did not contain alcohol, and
the chances, so to speak, are two hundred and ninety-nine to one in
favor of Timothy's wine being unintoxicating. These extracts will
suffice as specimens of what may be found in these little catechisms
and tracts. They contain much valuable and needed information,
whatever form of temperance effort is made on behalf of the children.

Juvenile Temperance Meetings are conducted, like any other good
children's meetings, with much appropriate singing by the children,
and prayer and reading of a few Scripture verses, and short, stirring,
instructive addresses, so adapted that the interest must never for a
moment flag. Sermons by the pastors are also amongst the most valuable
ways of promoting sound temperance principles and practice.


_Youths' Missionary Associations._

These are usually formed for a definite object--generally to support
missionaries; to plant Sabbath-schools in destitute sections; or to
aid in supplying poor schools with libraries. Every month they receive
letters telling what has been done. They are organized by the
appointment of a President, Secretary, Treasurer, and sometimes
Collectors. A monthly missionary meeting is held and a yearly
anniversary. At these meetings, besides reading the Scriptures,
prayer, and singing by the children, reports are given of the doings
and results, and letters are read giving details of the good
accomplished. Addresses, brief and to the point, are then made by the
pastor, superintendent, or one of the teachers, or by some invited
friend of the cause. These missionary meetings should always be
attended, not only by the pastor, teachers, and scholars, but also by
the parents and members of the church and congregation, and should be
made very interesting.

It has become quite popular now, in many schools, to organize each
class into a distinct missionary circle, with a name and motto, as:
"Earnest Workers," "The Harriet Newell Circle," "The Lambs of Jesus,"
"The Buds of Promise," "Dew Drops," "Little Travellers," "Willing
Hearts," "Modest Workers," "Cheerful Givers," "Young Timothies," "The
Sowers," "The Guiding Stars," "Youthful Disciples," "Rose of Sharon,"
"Little Samuels," "The Reapers," "Olive Plants;" etc. Each circle or
class reports through a committee every month to the school. Sometimes
each class has a small cheap banner, with its name printed on it.




XXVII.

SABBATH-SCHOOL MUSIC.


This is a very important and attractive part of the exercises of a
good Sunday-school, if rightly conducted. Good, pure, simple music,
such as children love to sing, and words embodying the best Christian
sentiments and feelings, should always be chosen. There is such an
abundance of music at the present time, of an elevating, excellent
character, that there is no excuse for adopting that which is
doubtful. Some of the holiest Christian influences are carried weekly
into little hearts and numerous families by these sweet songs of the
children. It is well worth while for every Sunday-school to obtain a
good supply of the best music, such as the children like; and they
often love to meet on some afternoon or evening for the purpose of
practising their music with their kind-hearted leader. It is the
remark of a wise man: "Let me make the ballads of a nation, and I care
not who makes its laws." How vastly important, then, it is to the
future well-being of our youth that they be well supplied with the
choicest words and music to praise God in these little assemblies!

A few words of caution may be appropriate: Sing no more than that
which will be truly worship and devotional on the Lord's day.
Introduce all new hymns with great care to make the children
_understand_ the true sentiment before they sing it. Consequently, not
more than one new hymn should be presented to the school on any one
Sabbath. Let the practice in them take place on a week-day, or so as
not to interrupt the worship of the Sabbath-school. Never should
singing be introduced as an entertainment or diversion in the
Sabbath-school, or made a hobby. Sacred music has a higher, holier
mission. The hymns should be appropriate to the circumstances and
occasion, and adapted in conformity to the Bible lesson of the day.

There is a great amount of music and hymns introduced into our schools
of a very improper character. The hymns are nothing but a jingle of
nonsense, and the music sometimes has very doubtful associations. All
this should be avoided most carefully. Several of our Sunday-school
music-book makers, it is said, have made a large profit out of the
schools on the sale of a single book. We think this is not right. We
are opposed to paying thirty-five cents for hymns and music in a book
for children, when the music notes are of no use to the children, and
the hymns can be sold for one-half of the price. Let the
superintendent and music choristers have the books with the notes, of
course. Besides, some of our best Sabbath-school superintendents are
largely using Watts's and Wesley's and Cowper's hymns from our church
hymn-books in their schools with great success, and they even sing
church-music. If the hymns are adapted to the lesson, and are
carefully explained to the children, so that they get a clear idea of
their meaning, they sing them with great spirit and gladness of
heart--such hymns as "When all thy mercies, O my God;" "On the cross
uplifted high;" "Jesus, and shall it ever be;" "Hail my ever-blessed
Jesus;" "My Saviour, my almighty Friend;" "There is a fountain filled
with blood;" "Jesus, I my cross have taken," etc., etc. These, and
many more like them, are used in preference to Sunday-school hymns,
and the children greatly enjoy them. By the aid of stencil plates
these hymns as needed, one for each Sabbath, are placed in large plain
letters on sheets of white muslin, and suspended so as to be easily
read by the whole school. Thus, every head is kept erect, and there is
no diversion in looking over the hymn-book, and as a result the order
is better, and the singing is better in every way.




XXVIII.

MEANS AND MEASURES.


_Anniversaries._

Anniversaries have been quite common of late years; they seem to be
very appropriate, and when well conducted, are productive of good. The
summing up of the labors of the year in the annual report is often of
more than local interest. The presence, orderly deportment, and
singing of the children are all calculated to leave a happy, salutary
impression. They are conducted with alternate hymns, prayers,
addresses with the report, and are usually on the afternoon or evening
of the Sabbath, with crowded audiences.

Here are brought out for prayer and review all the plans and work of
the school for a twelve-month. The addresses should always be
appropriate, instructive, and interesting to all, tending always to an
increased spirituality and higher religious tone to the school. They
should always reach the parents and friends present, as well as the
children.


_Excursions and Exhibitions._

Pic-nics, exhibitions, and the like, are all rather dangerous things
in connection with Sunday-schools. In very sound, discreet, judicious
Christian hands, they are often productive of good to all concerned;
while under young, giddy, thoughtless management, they sometimes
result in evil. Great caution should, therefore, be used. It will
require much more grace and wisdom to conduct a Sunday-school
exhibition than it will an ordinary service of the school. Says one
writer: "Show-children are sometimes gotten up and exhibited, as if
they were insensible to flattery as prize poultry." "A word to the
wise is sufficient."


_Premiums and Rewards._

We would carefully avoid entailing upon any Sunday-school a _system_
of premiums and rewards, for several reasons. 1. It is needlessly
expensive; 2. It is almost impossible to find a corps of teachers who
are so good accountants as to be enabled to administer the system
impartially; and thus jealousies and dissatisfactions arise both on
the part of teacher and pupils; 3. Some of the very _kindest_ teachers
are often induced to reward those not _strictly_ entitled to them, and
as a consequence, loose and dishonest habits of business are taught
the scholars; 4. After the novelty is worn off, the children learn to
depend upon and claim their reward as a matter of right which they are
justly entitled to, having earned it--thus an improper habit and
motive of action is entailed.

The pupils are debtors to the teachers, not the teachers to the
pupils. We would not discourage the occasional judicious awarding of
premiums to deserving scholars by the school, the teacher, or by
benevolent individuals only let them be given for a specific extra
service--such as gathering new scholars, extraordinary punctuality,
recitations, or sober attention for a long period of time; and let
them be awarded so seldom as to be valued and influential.


_Benevolent Contributions._

Benevolent contributions in our Sunday-schools are assuming an
attitude of much importance, and it is, therefore, a point that needs
to be well guarded from danger. It is very important that our children
be early taught the principles and practice of benevolence; of caring
for the ignorant and destitute, and doing them good according to their
several abilities. They should especially be taught to _earn_ and
_save_ money, instead of asking parents for it. Let it all be real and
sincere. Great care should also be taken with the children to give for
definite objects, and thus secure for them careful reports of what is
done with their money. We should, however, most strictly conform to
these legitimate objects, and on no account permit them to interfere
in any way with the great work of teaching the Bible; and guard them
especially against being so conducted as to foster pride, envy, and
vain-glory. This can and should be done. The small penny rivulets of
the millions of Sunday-school children, uniting, have swelled to a
mighty stream, enlivening and refreshing many a dark, moral waste in
our own and other lands, carrying untold blessings to myriads, and
therefore, we are the more solicitous to keep the fountain pure and
free.


_Catechisms._

Most church and many mission schools adopt and successfully and
regularly teach the great system of religious truths contained in
these excellent compendiums of Christian doctrine. Sometimes one
Sabbath a month, and sometimes a part of one, is allotted to this
service, and not unfrequently the pastor meets with them, and reviews
the lesson. It is preferable, however, to appoint a special service
for the catechism, so as to let nothing interfere with the Scripture
lesson of the day. "To the law and to the testimony."

There is a great want, however, of a sound, good catechism, translated
into the best language of children of the present day, so that they
can the more readily receive the truth into their understandings.


_Two Sessions._

Most of the schools in the city of New York and vicinity, and some
other cities, hold two sessions a day. The reasons they give for this
course are, that teachers have not time faithfully to make the deep,
permanent impression on the hearts of their pupils in one session that
they think is necessary; that they cannot do justice to themselves,
the children, or the lesson; that no thorough system of teaching can
be carried out with one session; that the schools with one session, as
a general rule, have only a struggling, lingering existence, and that
neither pupils nor teachers will consent to return from two, to one
session a day. With two sessions, they say, they have time to go over,
_finish_, and _apply_ the lesson, hear the enforcement or
illustrations of the superintendent, and several times sing their
sweet songs of Zion. Besides, they find their rest in the hearty
service. Change from the Sabbath-school to a sermon is a relief, and
change is rest. So that faithful, earnest teachers very rarely
complain of too much labor or fatigue. Every church and school,
however, determines this question for itself.


_Constitution and By-Laws._

Sunday-schools usually adopt a few plain rules to govern them; we
therefore give a simple form:

 ART. 1. This Sabbath-school is connected with the ---- Church, or
 shall be called the ---- Sabbath-school.

 ART. 2. It shall consist of a Superintendent, a Secretary, a
 Librarian, and as many teachers and scholars as may be duly received
 and appointed. The usual duties will be assigned to the different
 officers of the school.

 ART. 3. This school shall open at ---- o'clock in the morning, and
 ---- o'clock in the afternoon, and each session shall continue one
 hour and ----.

 ART. 4. On the first ---- of January, or July ----, the terms for
 which all the officers are elected each year shall expire, and the
 teachers shall proceed by ballot, at such time, to elect new
 officers, or to re-elect the old ones.

 ART. 5. Strict order shall be observed, and all the rules conformed
 to, by every one connected with the school, and no one shall leave
 the room until the close of the school, without permission.

 ART. 6. The annual meeting, or anniversary, shall be held in the
 month of ----, at which time reports for the year shall be made, and
 an address by the pastor, or some other person who may be invited.
 Quarterly meetings for business, and weekly meetings for mutual
 assistance and counsel, and for the study of the lesson, shall be
 held by the teachers and officers.

 ART. 7. This Constitution may be amended at any annual meeting, and
 By-Laws may be made or amended at any quarterly meeting, by a
 majority of all the teachers.

 The By-Laws should define when and where teachers' meetings,
 missionary meetings, temperance or boys' meetings, or social
 Christian gatherings, may be held; and also what penalty, if any, for
 absence from teachers' meetings, etc.; also any other necessary
 objects may be included in the specifications of the By-Laws.




XXIX.

SABBATH-SCHOOL GUARDIANS.


_Parents._

Parents are the divinely appointed guardians of their children. There
is no shrinking from their responsibility except by unfaithfulness,
and no evading it without guilt. In a few short, fleeting hours
parents hold a position of honor and responsibility unparalleled in
the duties of any human being.

In the case of Christian parents we believe that God has given them
the power to paralyze the influence of the best Sabbath-school teacher
or pastor in the land. If they give the cold shoulder to the
Sabbath-school, they ought to understand that they will generally
destroy its entire influence for good upon their children. Therefore
they ought actively and heartily to co-operate with the Sabbath-school
teacher and pastor in this work with the young. Parents who are not
Christians cannot present so mighty a barrier; but every parent holds
an important relation to the teachers and the school.

Parents should watch over the school, often visit it, and manifest a
deep interest in it. They should also notice and kindly check any
tendency to error in doctrine or practice. They may counsel and
suggest in every appropriate way whatever will advance its best
interests, and they should personally know and kindly recognize the
teacher as the friend of their children, and welcome and aid him in
his visits to their homes. They should also contribute liberally and
cheerfully to the support of the school, and particularly to the
library. They should see that their children punctually attend school,
commit their lessons to memory, and thus co-operate with the voluntary
unpaid teacher, in giving their children the best and most valuable of
all knowledge, and by God's blessing leading them to Christ for
salvation.

Parents, accept the teachers to supplement and aid your efforts to
save your offspring, but never, in any case, allow anything to
supersede or lessen your obligations or spiritual labors for your own
children.


_Pastors._

We are fully convinced that our Sabbath-schools will never rise to
what they ought to be until our pastors become the well-instructed
leaders in this great work. We laymen are not in all cases
sufficiently reliable nor fitted to be the leaders. We should take the
place assigned to us by the Rev. Dr. Kirk, of Boston, in the State
Sunday-School Convention of Massachusetts, when he said he "loved to
recognize Sabbath-school teachers as lieutenants in the great army in
which Christ Jesus has made him one of the captains."

Our Sabbath-schools, churches and ministers must all rise together.
They should always keep closely together. It is here that Christians
find a good working field under the training of the pastor, who is the
pastor of the Sunday-school as well as of the church. It is here that
the Church finds a great field of labor and her largest additions.
Some pastors simply give their Sunday-schools their patronage and
approbation. This is not sufficient. Much more is needed. Active
co-operative service and direction are wanted. Sometimes pastors must
needs act as superintendent of their own Sabbath-schools, and conduct
their own teachers' meeting for a time, until they can train brethren
and fit them to be superintendents. It is not lecturing, or preaching
to, on the subject that we so much need as how to superintend, how to
prepare the lesson, how to visit, what to teach, how to teach and lead
to Christ, and how to conduct teachers' meetings.

The Sabbath-school enfolds the lambs of the flock. The pastor should,
of course, watch over it very carefully and very tenderly. Every
Sabbath he should at least walk through the school to encourage, by
his presence, the weary teachers and scholars in their work of faith
and labor of love. Many of the best pastors in our land make this an
invariable rule. The teachers need their pastor's counsels and
assistance in the school, the teachers' meetings and concerts of
prayer, as well as in the pulpit. Here he will find his true working
men and women, and if any of the church have especial claims upon him,
they surely do have.

We need our pastors' presence and counsel in all our conventions and
gatherings of teachers. They are _ex-officio_ members of all. We also
need their help in calling out the membership of the churches; in
model sermons and model scriptural addresses, and teachings to
children for instruction and for example. In fact, we feel that we
must rely upon our ministers to raise up and make our Sunday-schools
what they ought to be--the great training-schools of the Church, and
the fitting field of labor for her large membership. As a matter of
necessity, and as a matter of propriety, we throw ourselves as
Sabbath-school workers upon the pastors, and call earnestly upon them
for personal aid and comfort, in the strong assurance that our appeal
will receive a warm and favorable response.


_The Church._

The Church of Christ is the grand centre and radiating point of all
our Christian efforts. The Sabbath-school is simply the Church of
Christ _itself_ putting forth its legitimate _action_. Says Dr.
Baldwin: "It is the _workshop_ of the Church for all working
Christians." Here she trains her members for personal service and
leads the lambs into the true fold. The nearer in sympathy our
Sunday-schools are kept to the churches the better it will be for all;
and if superintendents and teachers wish to give their labors a
permanently successful character, they cannot make too short work in
leading their pupils to the Church of Christ; at first, perhaps, as
only attending, hearing members, then believing, obeying members. The
outer, or mission-schools, are stepping-stones to churches. If
mission-churches are established with those schools, as is often the
case, the Church will be on convenient ground. Sunday-schools, Bible,
and tract mission efforts should be superintended and sustained by the
churches. Especially should the churches stand by the Sunday-schools--the
nurseries of the Church--and see that they want no good thing. Rooms,
seats, books, and all appliances, should be freely provided for the
school; for the future hopes of Zion are there. By far the greater
number of her additions from the world come through the Sabbath-school.

Not one-half of the children of our land, or scarcely of any State in
our land, can be found on the Lord's day in any of our Sabbath-schools.

The churches ought, without delay, to supply this lack. Surely we can
ask no less of them. The churches are abundantly able to do this. They
have never trained and sent forth as Sabbath-school teachers as many
as fifteen per cent. of their great membership, and not half the
children are yet taught. Let the churches train and send forth thirty
per cent. of their members, and the neglected are all reached and the
work is done. Therefore the question is one of disposition, will--not
ability.


_The Community._

The community has a deep personal interest in the Sunday-school, and
has corresponding duties. Thousands of youth are every year saved from
prison and from crime by this institution. The three hundred and fifty
or four hundred thousand voluntary Sunday-school teachers of our land
comprise a moral police, to which the community are immensely
indebted, whether they are sensible of it or not. It recently cost New
York city more than twenty-five thousand dollars to convict one
murderer, who had been neglected from a child. That sum of money would
have paid his board for sixty years, or sustained twenty thousand
children in mission-schools for a whole year. The Sabbath-school is a
cheap and simple agency to give the gospel to the millions. It is the
cheapest civilizer extant.

Thousands of the best patriots, statesmen, and Christians of our own
and other lands love to acknowledge their immense obligations to the
Sabbath-school, for what they are, and what they hope to be. Said the
Bishop of London: "The Sunday-school has _saved_ the manufacturing
districts." And the Earl of Shaftesbury declared: "To you,
Sunday-school teachers, is entrusted the future of the British empire."

Many thousands of parents in our land, who are entirely neglecting the
religious instruction of their children, can bring them to the
Sabbath-schools, where four hundred thousand voluntary teachers stand
cheerfully ready to teach them, without money and without price. Like
the waters of the river of life, this stream runs free. Let parents
see to it that their children are regularly there. The community
should do all they can to help forward this beneficent voluntary
scheme of public education, acknowledge their real obligation to the
teachers, offer them rooms in their public school buildings, and by
the pressure of a sound public sentiment, increase the uniform
attendance, particularly from the ignorant and neglected classes.




XXX.

MISSIONARY AGENCIES.


_Neighborhood Prayer Meetings._

The Sabbath-school teacher in his work finds it convenient to do
incidentally a vast amount of good. He distributes copies of the Bible
and Testament, tracts and good reading, helps the needy to a place for
work, relief, etc., etc. Among other means the opening of neighborhood
prayer-meetings has been greatly blessed. A score or two of friends
and neighbors meet on a week-day evening in a tenant-room or house
convenient, and there two or three of the Sabbath-school teachers
conduct a familiar religious service, which, if appropriate and
interesting, often results in conversions and bringing individuals
into Christian associations and influences, and sometimes leads to the
reformation of a whole neighborhood. Our young women teachers
sometimes conduct these meetings with great success and profit.

A good mission-school of teachers has sometimes sustained a dozen
weekly neighborhood prayer-meetings. All these plans are equally
adapted to cities or country villages.


_Bible Readers._

Of late years the employment of pious and discreet women as Bible
readers has accomplished the most blessed results. These constant
visitors penetrate many a dark alley and cellar, and rescue from
intemperance, starvation, destitution and crime those who would not
otherwise be reached. They also comfort, and instruct, and aid
multitudes of poor ignorant mothers who really know not what to do,
and sustain many neighborhood prayer-meetings and mothers' meetings.
Sometimes they are supported by the Bible Society, and in other cases
by the City Mission, but oftener by the mission or church
Sabbath-schools and churches.

Young women who are adapted to the work leave their sewing and other
labor, and receive a salary sufficient for their support in this
service. Some of the poor ignorant, reclaimed women make, when trained
for it, most excellent Bible readers.


_Industrial Schools._

Industrial schools are usually for girls from the streets, who are
picked up, washed, supplied with a dinner, taught to read, to sew, and
other useful employments; besides, good manners and good dispositions
are carefully cultivated. They are also taught to sing our choicest
Sabbath-school hymns, and receive much valuable counsel and sound
Christian instruction from their kind teachers and friends. These
schools are doing a most excellent work. They are held every day in
institutions. In Sunday-schools they are generally held only on
Saturday afternoons, and a score of ladies volunteer to come and teach
them. In either form they are very useful.


_Boys' Meetings._

This is a modern thing, but it grew out of the warm, earnest sympathy
of excellent Christians for the worst class of street-boys of New
York. They were attracted by the fine music taught them, the interest
and kindness manifested toward them, and the stirring, pointed,
interesting stories in which religious truth was clothed as it was
spoken to them; and the energy and capability which first started
those meetings could sustain them now on the same basis. Latterly,
they assume more the general form of young people's meetings, being
composed of a majority of boys and girls from Christian families, or
at least Sunday-schools, and most of them contain but a few of the
rough street-boys. They are a stepping-stone to a good Sunday-school.
Youths' attractive papers are circulated at the close. Interesting
popular lectures, made very familiar and plain, on practical subjects,
are sometimes enjoyed on the week-day evenings.




XXXI.

THE QUESTION BOX.


Among the modern improvements in our Sabbath-school meetings the
"Question Box," or "Drawer," is worthy of particular mention. Slips of
paper are placed in the hands of the members of the Convention or
Institute, who are requested to write upon them any question which may
be suggested to their minds, and on which they would like to gain the
opinions of others. These questions are, from time to time, dropped
into a box provided, and left at the door or on the platform.
Otherwise, they are collected by a committee and handed up to the
conductor, who, at the proper time, either answers them himself or
designates some other person or persons to answer them. In this way a
vast amount of clear and correct information is often gained, and that
of a kind exactly adapted to present wants. No exercise in an
Institute is more directly profitable than the question box often
proves to be.

It of course depends entirely upon the correct knowledge and grasp of
the persons who essay to answer; for either truth or error are alike
rapidly propagated in this way. Therefore the greatest care should be
taken that no one be allowed to answer questions in this way, who
cannot, as the result of mature and deliberate observation or
experience, comprehensively look on all sides of the question, and be
careful to do justice to all its points. No "snap" judgment should be
taken, no witticism indulged in, and no dogmatic answers allowed. On
the contrary, the utmost fairness and candor is indispensable.

For illustration of this subject, the following examples of questions
and answers will suffice:

1. How can we obtain good teachers? _Answer._ Train them up in your
Bible-classes and teachers' meetings. Be on the lookout for suitable
persons and excite their interest by conversations on the value, the
details, and working of the Sabbath-school.

2. Would you recommend the grading of Sabbath-schools? _Answer._ We
like the word _adaptation_ better, for there must be _that_ in all
good teaching; there must be, also, advancement and thorough Bible
instruction. But we fear that an attempt to grade Sunday-schools would
stiffen and injure them, for we have but one hour in a week, while the
public schools have six hours per day and five days in a week, with a
dozen grades of text-books, and paid, disciplined teachers. Besides,
we have never found a successful Sabbath-school with more than the
three regular gradations; viz., the infant-classes, the intermediate
classes, and the young men and women's classes.

3. Would you ever employ unconverted teachers? _Answer._ Get the
_best_ teachers you can; the most pious, the best skilled and regular.
When you have taken the _best_ you can get, you have done all your
duty, and God does not require any more, for he accepts according to
what we have. In some remote sections it is simply a question between
accepting moral and upright young people or no teachers. They can
teach the elemental truths of religion, and God has repeatedly
employed the most unworthy persons to deliver his most solemn
messages. Therefore get the _best_ teachers you can. It is the
message, not the messenger.

4. Do you approve of one uniform lesson for the whole school?
_Answer._ Yes, by all means; and then concentrate all the exercises,
the prayers, the hymns, the addresses, as well as all the teaching,
directly upon that one portion, so that it will be impressed upon all,
as it was upon a little boy who walked up to the blackboard and
pointed to the drawing of an altar and the bleeding lamb upon it,
saying, "It was _that_ all day, wasn't it, Jimmy?" Let the
infant-class have the central verse for their lesson.

5. Would you expel a bad boy? _Answer._ I never did, and never would
do so, except as a last resort, after trying every available resource.

6. How can we get the parents, pastors, etc., interested in the
Sabbath-school? _Answer._ Go to them and respectfully ask their
counsel and advice about the Sabbath-school. Get them to investigate
and inquire, give them hints and information, and thus excite their
interest.

7. Is it consistent for a Sabbath-school teacher to play at cards,
dance, etc.? _Answer._ Cards are gamblers' tools, and we should beware
of them. Besides, the teacher's time is too precious. I have never
danced since I first became a Sabbath teacher, nearly forty years ago.
It will lessen Christian influence. "If meat make my brother to
offend," says Paul, "I will eat no flesh while the world standeth."

8. What is the best way to get rid of inefficient teachers? _Answer._
Treat them with the most tender consideration. Call upon them and give
them some hints about a verse in the lesson, which they can use with
this or that scholar in their class. I have always found it better to
make poor teachers over, than to look up and train new ones.

9. How can you restore order in a disorderly class? _Answer._ The
teacher mast first be in the most perfect order and control himself,
and he will soon control the class, if his patience holds out.

10. What is the pastor's position in the Sabbath-school? _Answer._ He
is the pastor of the lambs in the Sabbath-school as well as of the
church.

11. Is it best to reprove scholars or teachers in presence of the
class or classes? _Answer._ NEVER.

12. Who are to elect the superintendent? _Answer._ In most cases he
should be elected by the teachers, not by the scholars.

13. Who appoints the teachers? _Answer._ They are generally appointed
by the superintendent.

14. How long ought a lesson to be? _Answer._ Six to ten verses, and
forty minutes' time for the teacher.

15. What is the best way of training teachers? _Answer._ Get for them
_The Sunday-School Times_, and attract them into the regular weekly
teachers' meeting.

16. How shall we retain young men and women? _Answer._ Get a teacher
who loves, honors, and respects them and can understand young people,
and does not forget that he was once young. Then elevate the
Sabbath-school, so that the young people will not be belittled in
attending it.

17. Is there not danger that the Sabbath-school will induce a
disrelish for the preaching service? _Answer._ We must certainly guard
against such a result. The Sabbath-school must cling close to the
Church of God.

18. How much money should be expended annually on a large
mission-school? _Answer._ A fair Christian economy is _best_. I know
of mission-schools, of four hundred scholars, sustained at an expense
of less than four hundred dollars, including rent, that are better
every way, they are more regular and successful, than some similar
schools which expend from one thousand to twelve hundred dollars per
year.

19. How many children are there in all our Sabbath-schools? _Answer._
If the question refers to the United States, I think we may safely say
that now we have, in Sabbath-schools, about four million children and
youth, with about four hundred thousand teachers. A quarter of a
century ago or so, the numbers were estimated at two million five
hundred thousand, but this was when the great Western States were in
their comparative infancy. The number rapidly increased to three
millions, and then to three million five hundred thousand, and now our
returns and estimates reach four millions. Great Britain has about the
same number, both of teachers and scholars; but we do not think all
other countries can raise the full number of Sabbath-school children
quite up to _ten millions_, or the number of Sabbath-school teachers
to a grand army of _one million_ strong. The census of 1860 gave the
number of persons in the United States, between the ages of five and
sixteen, at nine millions (or only a few thousands less). As a
consequence, we have the great aggregate of _five millions_! of
unreached and uncared-for children and youth in our land. What an
immense and hopeful missionary field here lies open at our doors!
There is scarcely a State in our whole Union or a city which can truly
report _one-half_ of her children in any kind of a Sabbath-school on
any given day. And yet some of our great States are working very
energetically and systematically. Witness the State of Illinois, which
has organized every one of its one hundred and two counties during the
past two or three years, by the voluntary and Sunday-school missionary
labors of its Sunday-School Association, aided by other agencies. What
this State has done, other States, if they will, can do, and the
immense work before us, when systematically undertaken, is by no means
a hopeless task.


_The Answer Box._

Nearly allied to the question box is the answer box. It consists in
this: At an appropriate time in an Institute, the conductor writes an
important question on the blackboard--blank papers are distributed and
all the members are requested to write their answers. For instance,
all are requested to write upon the question, What is the great want
of our Sabbath-schools? One writes, "The Holy Spirit, praying
teachers, aim at conversions," etc. Another writes, "Good
superintendents, devoted pastors and parents." Another writes, "Clear
teaching, good order, and devout singing." Others, "The Bible needs to
be exalted and applied;" "Make the Bible attractive to the children;"
"Living, earnest teachers who love the children;" "Aim at salvation
and Christian training." Or if the question should be, "How to prepare
a Bible lesson?" one answers "1. Pray. 2. Read it over carefully. 3.
Think and pray. 4. Look up the parallel passages. 5. Examine
Commentaries, Dictionaries, etc. 6. Search out illustrations for each
pupil. 7. How to apply truth to each and all." Another writes: "1. Fix
on the subject early in the week, keep it constantly before the mind,
trying to find illustrations anywhere and everywhere. 2. Endeavor to
make it simple, yet interesting and practical. 3. Constantly seek
divine direction."

At the close of a recess of ten minutes for writing and receiving the
answers, they are taken up and read by the conductor, and then
referred to a committee of three to digest and report upon at a future
meeting. We get at the heart of the people in this way.




XXXII.

MISTAKES OF TEACHERS.


It is a mistake to suppose that mere _talk_ is teaching.

It is a mistake to think that hearing a Bible lesson recited, or the
reading of questions from a book, or telling stories, is good
Sabbath-school teaching.

It is a mistake to think that one who in manner and temper is
impatient, dogmatic, overbearing, slow, heavy or dull, can be a good
Sabbath-school teacher.

It is a mistake to suppose that one who is not understood, or is
misunderstood, is a good teacher.

It is a mistake to suppose he who gossips with his class is a good
teacher.

It is a mistake to suppose, because we have a general idea beforehand,
that we shall be able to supply the details and illustrations as we go
along.

It is a great mistake to underrate oral teaching, and overrate merely
reading and reciting from the Bible.

It is a great mistake to think that our scholars are too young to
appreciate a well-prepared lesson or a well-governed school.

It is a mistake of teachers to expect attention from motives of duty,
or the sacredness of the day or importance of subject--nothing but
real interest will secure it.

It is a mistake to teach as if all young children had the same
_tastes_.

It is a great mistake to fail to arouse curiosity and awaken interest.

It is a mistake to suppose that we shall be understood without careful
simplicity of language.

It is a mistake not to recall by questions the last Sabbath's lesson,
and to treat lessons as if they were isolated; by all means connect
them.

It is a great mistake for teachers to think that giving good advice or
exhortation to children is as good as "breaking down" Bible truths
with questions and answers.

It is a mistake to suppose that many common terms, such as
"Providence," "grace," repentance, justification, etc., convey any
meaning to children, ordinarily.

It is a mistake to attempt to purchase affection or attention by
frequent gifts to children; neither by threats nor punishments.

It is a great mistake of Sabbath-school teachers to suppose that their
work is that of a mere philanthropist--or a moral educator, or a mere
promoter of social good order, or raising up of good citizens and
children.

It is a mistake of teachers to expect a cold reception from parents.

It is a mistake of teachers to suppose that their manner and habits
are unobserved by the children.

It is a mistake to avoid repetition with children--simplify and repeat.

It is a mistake to teach our children, that if they will be good and
read the Bible, pray and join the Church, they will thereby go to
heaven. Nothing but repentance toward God and faith in the Lord Jesus
Christ will secure that.

It is a great mistake for Sabbath-school teachers ever to teach Bible
truth without being really in _earnest_--calmly, cheerfully, seriously
in _earnest_.




XXXIII.

HELPS FOR TEACHERS.


Every thorough workman ought to have the best of tools to work with,
and the teacher should be furnished with all needful helps. The
_indispensable_ books for a Sabbath-school teacher are--1st. A
complete reference Bible--your own Bible. 2d. A Concordance. 3d. A
good Bible Dictionary. Add to these, accurate and careful observation
to see in the opening flower, the falling leaf, the events of the day
and the providence of God, rich and apt lessons for youthful hearts.
On opening my library door I notice upon the shelves most of the
following books, which, with others that are now out of print, have
accumulated to meet my real wants as a Sabbath-school worker, and none
of which I would be willing to part with:

 _Bibles._

 Family Bible, with Notes and Instructions.
 Annotated Paragraph Bible, 2 vols.
 Reference Bible, with Index and Maps.

 _Dictionaries, Cyclopædias and Commentaries._

 Dictionary of the Bible. 1 or 3 vols.--_Smith._
 Dictionary of the Holy Bible.--_Robinson._
 Biblical Cyclopædia. 3 vols.--_Kitto._
 Cyclopædia of Biblical, Theological and Ecclesiastical
   Literature.--_McClintock and Strong._
 Encyclopædia of Religious Knowledge.--_Brown._
 Daily Bible Illustrations. 8 vols.--_Kitto._
 Comprehensive Commentary. 6 vols.--_Jenks._
 Critical, Doctrinal and Homiletical Commentary.--_Lange._
 Expository Thoughts on the Gospels.--_Ryle._
 Studies in the Gospels.--_Trench._
 Notes on the New Testament. 11 vols.--_Barnes._
 The Gospel Treasury.--_Mimpriss._
 A Year with St. Paul.--_Knox._
 The Parables.--_Guthrie._
 Notes on the Miracles.--_Trench._
 Introduction to the Study of the Holy Scriptures.--_Horne._
 Notes on the Old Testament. 5 vols.--_Barnes._
 Notes on the Bible. 8 vols.--_Bush._

 _Books of Reference._

 Complete Concordance.--_Cruden._
 The Bible Hand-Book.--_Angus._
 The Treasury of Bible Knowledge.--_Ayre._
 Bible Months.--_Groser._
 Introduction to the Study of the Scriptures.--_Nicholls._
 Biblical Antiquities.--_Nevin._
 Scripture Text-Book and Treasury.
 English Synonyms.--_Crabbe._
 Works of Flavius Josephus.
 The Steps of Jesus.--_Mimpriss._
 A Theological Dictionary.--_Buck._

 _Bible Geography and Travel._

 Historical Text-Book and Atlas.--_Coleman._
 Biblical Researches in Palestine. 3 vols.--_Robinson._
 The Land and the Book. 2 vols.--_Thomson._
 Geography of Palestine.--_Groser._
 Life-Scenes from the Four Gospels.--_Jones._
 Little Foot-Prints in Bible Lands.--_Vincent._
 Bible Atlas and Gazetteer.

 _Hand-Books of Instruction._

 The American Sunday-School and its Adjuncts.--_Alexander._
 Forty Years' Experience in Sunday Schools.--_Tyng._
 Thoughts on Sabbath-Schools.--_Hart._
 The Good Teacher.--_Henderson._
 The Sabbath-School.--_Inglis._
 The Christian Teacher in Sunday-Schools.--_Steel._
 Rise and Progress of Sunday-Schools.--_Power._
 The Teacher Taught.--_Packard._
 The Sabbath-School Teacher.--_Todd._
 Our Sunday-School.--_Abbot._
 Sunday-School Photographs.--_Taylor._
 The Teacher Teaching.--_Packard._
 Nature's Normal School.--_Gall._
 The Infant Class.--_Reed._
 The Young Men's Class.--_Blacket._
 End and Essence of Sabbath-School Teaching.--_Gall._
 The Sabbath-School Concert.--_Trumbull._
 Hours with the Youngest. 2 vols.--_Gill._
 Helpful Hints for the Sunday-School Teacher.--_Vincent._
 Our Work.--_Groser._
 Teacher's Model and Model Teacher.--_Groser._
 The Use of Illustration.--_Freeman._
 Art of Questioning.--_Fitch._
 Illustrative Teaching.--_Groser._
 Model Sabbath-School Lesson.--_Wells._
 Art of Attention.--_Fitch._
 Introductory Class.--_Groser._
 Diamonds in the Dust.--_Reed._
 On Memory.--_Fitch._
 Training-Classes.--_Groser._
 Sunday-School Teaching.--_Whately._
 Teacher's Keys.--_Reed._
 Pictorial Teaching.--_Hartley._
 Bible Training.--_Stow._
 How to Teach.--_Groser._
 Senior Classes.--_Watson._
 Early and Infant-School Education.--_Currie._
 The Child and the Man.--_Greenwood._
 Our Material.--_Groser._
 Sabbaths with My Class.--_Green._

 _Anecdote and Illustration._

 The Biblical Treasury.
 Illustrative Gatherings. 2 vols.--_Bowes._
 Pilgrim's Progress.--_Bunyan._
 The Power of Illustration.--_Dowling._
 Illustrations of the Commandments.--_Cross._
 The Young Christian.--_Abbott._
 Anecdotes on the Old and New Testaments.
 Moral Lessons.--_Cowdery._
 Bible Blessings.--_Newton._
 Bible Jewels.--_Newton._
 Lectures to Children, 2 vols.--_Todd._
 Great Pilot.--_Newton._
 Grapes from the Great Vine.--_Breed._
 Safe Compass.--_Newton._
 Truth made Simple.--_Todd._
 Rills from the Fountain of Life.--_Newton._
 Addresses to Children.--_Green._
 The Child's Bible Stories. 4 vols.--_Kelly._
 Children and Jesus.--_Hammond._
 Peep of Day.
 Line upon Line.
 Precept upon Precept.
 Little Crowns, and How to Win Them.--_Collier._

 _General Education._

 Theory and Practice of Teaching.--_Page._
 Methods of Instruction.--_Wickersham._
 Outlines of Object-Teaching.--_Hailman._
 The Student's Manual.--_Todd._
 Home Education.--_Isaac Taylor._
 Primary Object Lessons.--_Calkins._
 The Elements of Moral Science.--_Wayland._
 The Observing Faculties.--_Burton._
 The Teacher.--_Abbott._

 _Periodicals for Teachers._

 The Sunday-School Times.--Weekly.--_Philadelphia._
 The Sunday-School Teacher.--Monthly.--_Chicago._
 The Sunday-School Teachers' Journal.--Monthly.--_New York._
 The Sunday-School World.--Monthly.--_Philadelphia._
 The Sunday Teachers' Treasury.--Monthly.--_London._
 The Sunday-School Teacher.--Monthly.--_London._
 Scottish Teachers' Magazine.--Monthly.--_Edinburgh._

 _Periodicals for Youth._

 The Wellspring.--Weekly.--_Boston._
 The Youth's Evangelist.--Semi-Monthly.--_Philadelphia._
 Sunday-School Advocate.--Semi-Monthly.--_New York._
 The Sabbath-School Visitor.--Semi-Monthly.--_Philadelphia._
 The Child's World.--Semi-Monthly.--_Philadelphia._
 The Young Reaper.--Semi-Monthly.--_Philadelphia._
 The Child's Paper.--Monthly.--_New York._
 The Child at Home.--Monthly.--_Boston._
 The Children's Hour.--Monthly.--_Philadelphia._
 The Carrier Dove.--Monthly.--_New York._
 The Child's Treasury.--Monthly.--_Philadelphia._
 The Youth's Temperance Banner.--Monthly.--_New York._
 Kind Words.--Monthly.--_Greenville, South Carolina._


_The Teacher's Covenant._

Impressed with the serious nature of the charge, will the faithful
Sabbath-school teacher enter into a written engagement with his
Saviour, in words somewhat like the following?--

 1. _I promise_ to be in my place punctually every Sabbath, at the
 time appointed, unless prevented by sickness, or some other cause so
 urgent that it would in like manner keep me from important worldly
 business.

 2. _I promise_, in every such case of unnecessary absence, that I
 will use my utmost diligence to secure a suitable substitute, whom I
 will instruct in the character of the class and the nature of the
 duties to be performed.

 3. _I promise_ to study carefully beforehand the lesson to be recited
 by the scholars, and to have the subject in my mind during the week,
 so that I shall be likely to lay hold of, and lay up for use,
 anything that I may meet with in my reading or experience that will
 illustrate or enforce the lesson of the approaching Sabbath.

 4. _I promise_ to be diligent in informing myself about the books in
 the library, so that I can guide my scholars in selecting such books
 as will interest and profit them; also in becoming acquainted with
 other good books and tracts, so that I can always be prepared, as
 opportunities may occur, to lead their minds into right channels of
 thought.

 5. _I promise_, whenever a scholar is absent from the class on the
 Sabbath, that I will visit that scholar before the next Sabbath,
 unless prevented by sickness, or by some other hindrance so grave
 that it would, under like circumstances, keep me from attending to
 important worldly interests.

 6. _I promise_ to visit statedly _all_ my scholars, that I may become
 acquainted with their families, their occupations, and modes of
 living and thinking, their temptations, their difficulties, and the
 various means of reaching their hearts and consciences.

 7. _I promise_, if any of my scholars or their parents do not attend
 statedly any place of worship, that I will make the case known to the
 superintendent and pastor, and that I will use continued efforts to
 induce such children and their parents to go to church regularly.

 8. _I promise_ that every day, in my hour of secret prayer, I will
 pray distinctly, by name, for each one of my scholars, for their
 conversion, if they are still out of Christ; for their sanctification
 and growth in grace, if they are already converted.

 9. _I promise_ that I will seek an early opportunity of praying with
 each scholar privately, either at his house or mine, or in some other
 convenient place that may be found, and of asking him in a serious
 and affectionate manner to become a Christian.

 10. _I promise_, when I have thus prayed and conversed with each
 scholar once, that I will begin and go through the class again, not
 omitting any, and not discontinuing my attempts, but going on
 faithfully, week by week, month by month, and year by year.

 _Signed_,

 ____________________.


THE END.





End of Project Gutenberg's The Sabbath-School Index, by Richard Gay Pardee