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SUNDAY-SCHOOLS.

[THIS portion of the Number of the Monthly Paper is now published in a separate form as THE NATIONAL SOCIETY'S SUNDAY-SCHOOL PAPER, and may be obtained regularly through any bookseller at the cost of one penny; or twelve copies will be sent postage free on remitting one shilling in postage-stamps to the Editor, or six copies will be sent for seven stamps.

This arrangement has been made in compliance with the request of clergymen and others who have the management of Sunday-Schools, and are anxious that every teacher in the school in which they are interested may be provided with the Paper at the least possible cost. As a large circulation is necessary for the success of "The Sunday-school Paper," it is hoped that an effort will be made in Sunday-Schools throughout the country to subscribe for six or a dozen copies monthly.]

"The Sunday-school Paper" in a separate form commences with the June Number, 1857. The Papers extend back to July 1856, but are not published except as part of the National Society's Monthly Paper.

Correspondence,

[The Committee of the National Society are thankful for any communication likely to assist SchoolManagers and Teachers, or otherwise promote the work of Church Education; but they do not neces sarily hold themselves responsible for the opinions of the Editor's correspondents.]

To the Editor of the National Society's Monthly Paper.

HOW SHALL I TEACH MY CLASS?

SIR,-In my former letter on this subject, published in the June Number of The Sunday-school Paper, I dwelt at considerable length on the importance of what is called the catechetical method of teaching. This, as I before remarked, consists in proposing questions to a child, and assisting him to correct his own imperfect answers. Before this system can be adopted with success, the teacher will find it absolutely necessary to study such books, or "Notes of Lessons," as may furnish him with suitable information on the subject of his lessons. Without such preparation he will assuredly come to a dead lock; he cannot draw from a fountain which contains no water. deed, to expect him to teach a class in the absence of due self-culture, is as futile as to hope for the aid of a lamp which has not been supplied with oil. But the work of proposing questions to children can only be perfected by incessant study and practice; moderate attention, however, will enable a person to perform it with a fair amount of

success.

In

I would suggest two rules connected with the interrogative method of teaching which it may be well for the Sunday-school teacher to bear in mind. 1. Examining a class and teaching it are two distinct and different operations. In the former case, we afford children very little clue to the answer which is required; in the latter, we assist them to discover truth (if it does not readily present itself to their minds), by leading them onwards by means of a series of questions so framed that each question has a natural and perceptible connection with the one which preceded it. In this way the scholars are made to think. To exemplify the rule which has just been laid down, I

shall quote a specimen of catechising from an article already communicated to te Monthly Paper.

How did our Lord teach His disciples the duty of humility? [No answer.] What was the name of the land in which He and they lived? [Land of Canaan, or Palestine.] Was it hot or cold? [Cold.] You say it was cold: do grapes grow in the open air in cold countries? [No.] Did vines grow in Palestine? [Yes.] Prove this. What kind of clothing did the people wear? [Thin light clothing.] What kind of shoes? [Sandals.] Then what kind of a climate do you think Palestine had? When a traveller in Palestine arrived at a house, what was first brought to him? [No answer.] Well, you can't tell; now turn to Genesis xix. 2. Would it be the servant's work to help the traveller wash his feet, or the master's? [The servant's.] And what did Jesus once do to the disciples to teach them to be as servants? [He washed their feet.] Then how did He teach them humility? [By washing their feet.]

Knowledge thus communicated is likely to be more permanent than that which is conveyed by the lecturing or "telling" method.

As a second rule, I would observe that the teacher must not attempt too great a breadth of subject in one lesson. A few ideas repeated, amplified, and dwelt on, are worth more than a long rambling lecture embracing a multitude of subjects. A child's attention and mental faculties generally are weakened by being hurried over too wide a field of thought. It is a proof of wisdom to know when we have said enough; I shall seek to attain to it by concluding this note.-I am, &c. A.

THE PROPER OFFICE OF THE SUNDAY-SCHOOL.

SIR,-No one can complain of a want of attention to education. Never was there a period, perhaps, in the world's history when it received so much notice as it does at this moment. It is looked upon as a Christian duty, and the only problem is, how best to discharge it; and yet, if the recent Educational Conference in London, under the presidency of his Royal Highness the Prince Consort, means any thing, it shows us that we have at last come to a standstill in the work. Scarcely one-fourth of the whole number of scholars in our day-schools remain under instruction until they attain the age of twelve, and these are not the children of the poor. Only thirty per cent of our scholars are above the age of nine; and no doubt, as soon as the papers which were read at the conference are published, we shall find matters even worse than we suppose. Of course two questions must be answered; they are as follow: (1) How much education can really be given in our day-schools under the present circumstances? (2) What can be done to meet the evil of early removal from school? As regards the former, it is not too much to say that the teacher's best attention should be given to the task of making his scholars good readers. Once get them to read well and understand words, and you have placed in their hands the key to knowledge. When I speak of reading, I would be understood to take for granted that Scripture and Catechism are well and impressively taught. Religious training should be the end of all instruction. But these remarks only bring us to our chief difficulty, which stands as the second question,-" What can be done to meet the evil of early removal?" Or we may put this inquiry in another and a better form-"What can we who are Sundayschool teachers do to lessen the evil?" I believe the true answer to the question to be this: we must view the Sunday-school in relation to its proper office, viz. that of continuing the religious training of those who passed out of the day-school early in life; and in proportion to our appreciation of its value in this respect, will our efforts, under God's blessing, be effectual. It should not be forgotten that, in an age when so much is said about the importance of elementary education, there is just the danger of our being liable to a reaction of feeling, and that we may in time be tempted to believe that popular zeal in the cause has subjected us to false alarms. Already we hear it said that the question of national education is worn threadbare. This assertion, however, cannot be true if we realise how much we have to do for a country which lays claim to the title of Christian, and which contains a rapidly increasing population. We must be careful lest the heathen nations of old put us to shame. Among the Persians, so great was the attention paid to education, in their view of its nature, that every thing appertaining to youth, even to their food, exercise, and punishment, was made the subject of express laws. At Athens, the education of the young was conducted according to uniform regulations. The children were early placed under grammarians; and so great was the taste for learning, even among the poor, that history informs us that a poor woman who sold herbs perceived that Theophrastus was a foreigner solely by a very small impropriety in the use of a particular word. Among the Spartans, the greatest anxiety was shown to train the young in a love of virtue and of country. The law required the training of children to be commenced at the age of seven. The Romans were careful to educate their children

according to certain rules, and commenced very early to teach them oratory and a habit of ready reasoning. After Alfred's time, great attention began to be paid in England to education, not only as regards the sons of the nobility, but even as far as the children of the inferior orders were concerned. Then came "the dark ages," when learning was neglected by all except the clergy. The Reformation and the invention of printing dispelled the mist of general ignorance, and matters began to improve. A great deal has already been done; but, having now met with stern difficulties in our path, we must not begin to think that too much is said of the importance of education and of the benefits to be expected from it. The nations that have preceded us recognised the interests springing out of a due training of their rising population; and though, as heathens, they were unable to view it by the only true standard, yet we may well copy their zeal simply as such. We shall have gained an important step if, amid the difficulties which surround day-school education, we can learn to value the Sunday-school as one sure means of meeting the wants of our poorer brethren.-I am, &c. Ελπις.

DEFINITE VERSUS VAGUE TEACHING.

SIR, Without doubt the chief strength of the dissenters lies in the activity which they manifest in Sunday-schools. This is a fact which cannot be too often impressed upon the minds of the clergy; and, unless they are very careful, they will see reasons for recognising it when too late. It is now pretty clear that dissenters do not at all object to send their children to our day-schools, provided they can have them on Sundays. They calmly trust to their zeal in behalf of Sunday instruction to counteract any influences which are likely to be brought to bear upon their young during the week. They are fully aware of the efficiency of church schools, and gladly acknowledge that they get a great deal of the drudgery of education done for them at a cheap rate. This is all very well as far as it goes; and if they do not draw away any of our own Sunday-scholars, we may quietly put up with matters as they at present stand. But the question for our consideration is, whether we are altogether as active and zealous as we ought to be in improving our Church Sunday-schools; also, whether our voluntary Sunday-school teachers really receive the assistance, advice, and encouragement which they require. One duty seems to be sadly neglected among us in instructing our Sunday classes. We give too little definite teaching on the doctrines and practice of the Church of England. Our elder children are not sufficiently taught to understand why it is a privilege to be Church children in preference to their being members of the numberless sects round about them. Romanists, Baptists, Independents, Wesleyans, or even Mormonites, train their children with as much care as the Jews of old in the distinctive features of their faith; but we, as Church people, are far too delicate in our treatment of the young. As a consequence, they feel no esprit-ducorps as members of a body; and after a short stay in our Sunday schools stray about from one sect to another like sheep without a shepherd. Now the Sunday-school is the place of all others for giving our children an adequate amount of distinctive teaching, and I must confess we do wrong in not looking after ourselves with as much interest as the various religious denominations on all sides of us. As our public catechisings have dropped out of use in so many places, how, I would ask, are we to train future congregations for our churches without such teaching as that which I have mentioned? Where, in fact, are the congregations to come from? Vague general teaching will not train them. The point which I have raised is, I am convinced, of great importance, and one which we must look to as speedily as possible.

Notes of Lessons for Sunday-school Teachers.

CATECHIST.

[The Committee of the National Society, while anxious to give publicity to any communications in the form of "Notes" which may be useful to Sunday-school Teachers, do not necessarily hold themselves responsible for articles inserted under the above heading.]

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writing-materials noting down the amount of the harvest before it is put into the granaries." Trench's Notes on the Parables, p. 406.]

The same was accused. The charge was preferred by a third party (Gen. xviii. 30, 31).

Wasted his goods. Not by neglect to collect and store them, but by a wilful and dishonest mismanagement of them.

Ver. 2. He called him, &c. The "rich man" called him to an account, and intimated his intention to dismiss him from his service. The steward, be it observed, by making no defence, and his master by stating his determination to discharge him, both show that the charge was just, one of which proof was easy.

Ver. 3. What shall I do? That is, how shall I live after I have been dismissed; also what can I do now for my future benefit?

I cannot dig. The Greek bears the interpretation, I have not strength to cultivate the land.

To beg I am ashamed. As if he had said, "I who am looked up to as occupying this high position cannot suddenly fall from it, and consent to stand by the wayside soliciting alms like a common beggar.'

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Ver. 4. Receive me into their houses. Make me one of their families, and afford me hospitality as a return for the service I have rendered them.

Ver. 6. An hundred measures of oil. Oil was one of the chief items of property in the East. "Measures" is a word meaning "baths." Each "bath" contained nearly eight gallons: see Notes on Words, by Rev. J. Eastwood, M.A., p. 16, in the July Number of the Sunday-school Paper, or Monthly Paper, p. 224.

Thy bill. Take back the note of hand, or acknowledgment of thy debt, which thou hast given, and write fifty instead of a hundred.

Ver. 7. Hundred measures of wheat. That is, a hundred "cors," or "homers," of wheat. The "cor" contained about eight bushels and a half, or ten "baths."

Ver. 8. The lord commended, &c. Note especially that it was not Jesus". our Lord" who commended the unjust steward, but the rich man, or master of the steward. Note, secondly, that he did not commend the steward's dishonesty (for he dismissed him for it), but his wisdom in providing for his future subsistence.

The children of this world, &c. The people who live and care only for this world are wiser in all that relates to this world than the children of light (the faithful) are in all that relates to heaven. (Le Clerc.)

Ver. 9. I say unto you. Jesus is now speaking to His hearers in His own person. "I," Jesus, " say unto you." This ninth verse is perhaps as difficult to explain to children as any one in the Gospels.

Make friends. That is, expend your earthly store in acts of mercy and charity, attach others (who are children of light) to yourself by benefits rendered unto them,

and lay up treasure in heaven. See Whitby. Luther says, "It is a sermon on good works, and especially against avarice.'

Of the mammon of unrighteousness. Our Lord does not mean by this that alms are to be bestowed out of wealth unjustly obtained; on the contrary, He would, like Zacchaeus, teach us to restore it to its rightful owner (Luke xix. 8), if such were possible; if not, charity would be the proper end and object of its use. Hammond, Macknight, and others, understand the passage as meaning uncertain fleeting riches, in opposition to the enduring treasure in heaven; and this is doubtless its true signification.

When ye fail. That is, when ye die; or, as Grotius explains it, when these riches fail or desert you.

They may receive you. The poor whom you have relieved may, through Christ's merits, be the instruments of leading to your reception into the everlasting habitations. The same truth is taught us in 1 Tim. vi. 18, 19.

Application.

Dwell on the following lessons: (1) That which is to last for ever is worth more time and thought than that which quickly perisheth. (2) Heaven will last for ever, and earthly things will ere long vanish. (3) But those who are earthly-minded show more prudence in worldly matters than the children of light display in heavenly things. (4) Let us imitate the prudence of worldly people; but apply it to that which is allimportant-the glory of God and the salvation of our souls.

TENTH SUNDAY AFTER TRINITY.

Read Luke xix. 41-47.

Ver. 41. Beheld the city. He rode on a colt amid the rejoicings of the people from nigh Bethphage, and coming to a certain point in the way Jerusalem burst upon His view.

Wept over it. A proof of His love and pity for His nation, and an evidence of His human nature.

Ver. 42. If thou hadst known. Or rather, "O that thou hadst known!" or "Happy hadst thou been if thou hadst known." See Elsley's Annotations, Whitby, Beza, and Grotius.

This thy day. The day of My appearance here according to prophecy (Zech. ix. 9; Dan. ix. 26, 27), and this period of My ministry upon earth.

Now they are hid from thine eyes. "Hid," not because God hath not given you signs and proofs, nor because you are under any irreversible decree of destruction (Deut. xxxii. 29), but "hid" because you are wilfully blind and prejudiced; for this cause your city will be destroyed.

Ver. 43. Cast a trench. The Romans, under Titus, A.D. 70, besieged the city, cast a trench about it, and assailed it with battering-rams (Luke xxi. 20). The trench was thirty-nine furlongs in length. Josephus, an eye-witness, describes the sufferings of

the Jews. They ate shoes, old leather, hay, dirt, &c.; and mothers even devoured their children, according to prophecy (Deut. xxviii. 53, 56). More than 1,100,000 died by the sword and by famine.

One stone upon another. In the absence of Titus, who had returned to Rome, the general in command ordered a plough to be drawn along the walls of the captured city.

Thou knewest not the time, &c. Their ignorance was their own fault, or they would not have been held accountable for it by our Lord.

My house is the house of prayer. Note here how carefully Jesus watcheth over the temples consecrated to His service.

Application.

Draw the following points of special teaching, and question them into the children's minds: (1) The Jews gave themselves little or no trouble to understand the nature and offices of Christ. (2) They had sufficient proof of these in His presence, teaching, and miracles. (3) Their day of grace was at length past, and they were held accountable for their unbelief. (4) Christians may be like them in their faults and punishment. (5) Christ watches over the churches dedicated to the offices of prayer, praise, and the administration of His Sacraments, and observes all acts of irreverence therein,

ELEVENTH SUNDAY AFTER TRINITY,

Read Luke xviii. 9-14.

Ver. 9. Spake this parable. A parable is a likeness drawn in words between earthly and heavenly things. There are several parables in the Old Testament, Judges ix.; 2 Sam. xii. xiv. &c.

Certain which trusted, &c. Which were proud and self-righteous.

The one a Pharisee. Belonging to a sect which was remarkable for attention to outward forms and the observance of minor matters of the law, and a neglect of justice, mercy, humility, and heart-service. [See p. 14, Sunday-school Paper for July.]

The

The other a publican. A tax-gatherer on behalf of the Roman authorities. publicans were disliked by the Jews, first, because of their office as connected with the Roman power; secondly, because they exacted too much money in order to enrich themselves (Luke iii. 12, 13).

Ver. 11. Stood with himself. Both the Pharisee and publican stood to pray, according to the Jewish custom (1 Kings viii. 22; 2 Chron. vi. 12; Matt. vi. 5; Mark xi. 25). The Pharisee's standing by himself may mean that he avoided the publican as unholy; or that, being a Jew, he stood in the court of the Jews, while the publican, who was perhaps a Gentile, stood in the court set apart for the Gentiles.

Not as other men. This comparison was an evidence of his folly and self-righteous

ness.

This publican. The publicans were always classed with sinners by their Jewish neigh

bours; "publicans and sinners" was a common phrase. But this address of the Pharisee to his Maker shows us two important facts: (1) that the first step heavenward had not been taken, for there is an absence within him of self-conviction of sin; (2) that he came before God leaning on his own merits rather than on God's mercy.

Ver. 13. Lift up his eyes. Read Ezra's confession (Ezra ix. 6).

Smote upon his breast. That being an eastern mode of expressing deep inward grief (Luke xxiii. 48). Augustine (Sermon Ixvii. chap. i.) says, "To smite the breast; what is it unless to condemn what lies hidden within the breast?"

Ver. 14. This man went down justified rather, &c. This means either, as the early Fathers understood the passage, that the publican was absolutely justified or acquitted, or else that the publican was justified comparatively so or by contrast with the Pharisee, who went "empty away" (Luke i. 52, 53).

Application.

(1) The self-righteous and proud will be rejected by God; while the poor contrite sinner, through the mercy of Christ, will be accepted. (2) All pride is hateful to God, whatever aspect it takes; especially let the young believe (notwithstanding the plausible excuses made by the worldly as to "making the best of themselves") that pride of dress and ornament is a sin (see 1 Peter iii. 3, 4), and that it leads to other sins either of ignorance or wilfulness.

TWELFTH SUNDAY AFTER TRINITY.
Read Mark vii. 31-37.

Ver. 31. Coasts. This word sometimes means, as here, the borders of a district; not the portions of a country washed by the

sea.

Tyre and Sidon. Towns in Phoenicia near the Levant or eastern part of the Mediterranean. The former is now in ruins, as predicted by Ezekiel, xxvi. 14; the latter is an inconsiderable place of trade.

Coasts of Decapolis. The borders of the district, containing ten large cities. The word Decapolis signifies ten cities.

Ver. 32. Impediment. The Greek word here translated impediment, is twice used in the Septuagint Version in the sense of dumb (Ex. iv. 11; Isaiah xxxv. 6).

Ver. 33. Put His finger, &c. Jesus often employed outward and visible signs" of

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the virtue He was about to exert.

Ver. 34. Looking up to heaven. Not to ask power to perform the miracle, for He had it in Himself as a Divine Being, but probably to direct the attention of the dumb man to the source of all good.

Ver. 35. And He spake plain. The man is described in verse 32 as being deaf. If he were quite deaf, and also dumb, he could not have learnt a language; yet Grotius and Le Clerc conclude that he had done so, since he spake plain. That he was dumb appears from ver. 37; also Matt. ix. 33 Luke xi. 14, if the same person be meant.

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