The Sabbath-School Index
by R. G. Pardee · English · Gutenberg #48100 · 370,998 chars · public domain (US)
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Title: The Sabbath-School Index
Author: R. G. Pardee
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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
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