The Project Gutenberg eBook ofThe Sabbath-School IndexThis ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online atwww.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.Title: The Sabbath-School IndexAuthor: R. G. PardeeRelease date: January 27, 2015 [eBook #48100]Most recently updated: October 24, 2024Language: EnglishCredits: Produced by Heiko Evermann, Chris Pinfield and the OnlineDistributed Proofreading Team at http://www.pgdp.net (Thisfile was produced from scans of public domain works at theUniversity of Michigan's Making of America collection.)*** START OF THE PROJECT GUTENBERG EBOOK THE SABBATH-SCHOOL INDEX ***
This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online atwww.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.
Title: The Sabbath-School IndexAuthor: R. G. PardeeRelease date: January 27, 2015 [eBook #48100]Most recently updated: October 24, 2024Language: EnglishCredits: Produced by Heiko Evermann, Chris Pinfield and the OnlineDistributed Proofreading Team at http://www.pgdp.net (Thisfile was produced from scans of public domain works at theUniversity of Michigan's Making of America collection.)
Title: The Sabbath-School Index
Author: R. G. Pardee
Author: R. G. Pardee
Release date: January 27, 2015 [eBook #48100]Most recently updated: October 24, 2024
Language: English
Credits: Produced by Heiko Evermann, Chris Pinfield and the OnlineDistributed Proofreading Team at http://www.pgdp.net (Thisfile was produced from scans of public domain works at theUniversity of Michigan's Making of America collection.)
*** START OF THE PROJECT GUTENBERG EBOOK THE SABBATH-SCHOOL INDEX ***
Transcriber's Note.Chapter XIV ("The Blackboard") contains a number of blackboard exercises drawn from various sources. Their layout has been standardised.Apparent typographical errors, and inconsistent hyphenation, have been corrected.
Transcriber's Note.
Chapter XIV ("The Blackboard") contains a number of blackboard exercises drawn from various sources. Their layout has been standardised.
Apparent typographical errors, and inconsistent hyphenation, have been corrected.
THESABBATH-SCHOOLINDEX.POINTING OUTTHE HISTORY AND PROGRESS OFSUNDAY-SCHOOLS, WITH APPROVED MODESOF INSTRUCTION, EXAMPLES IN ILLUSTRATIVE,PICTORIAL, AND OBJECT-TEACHING; ALSO THE USE OFTHE BLACKBOARD, MANAGEMENT OF INFANT-CLASSES,TEACHERS' MEETINGS, CONVENTIONS,INSTITUTES, ETC., ETC., ETC.ByR. G. PARDEE, A.M.PHILADELPHIA:J. C. GARRIGUES & CO.,148South Fourth Street,1868.Entered according to Act of Congress, in the year 1868, byJ. 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.
POINTING OUT
THE HISTORY AND PROGRESS OFSUNDAY-SCHOOLS, WITH APPROVED MODESOF INSTRUCTION, EXAMPLES IN ILLUSTRATIVE,PICTORIAL, AND OBJECT-TEACHING; ALSO THE USE OFTHE BLACKBOARD, MANAGEMENT OF INFANT-CLASSES,TEACHERS' MEETINGS, CONVENTIONS,INSTITUTES, ETC., ETC., ETC.
ByR. G. PARDEE, A.M.
PHILADELPHIA:J. C. GARRIGUES & CO.,148South Fourth Street,1868.
Entered according to Act of Congress, in the year 1868, byJ. 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.
A fewyears 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 ofimmediate conversionof 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, thebestthoughts, 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 toThe Sunday-School Timesof 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.
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 orpaintings representing Scripture scenes, to attract the children to the house of God—to theirSabbath 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 theBritish Banner, London: "With respect to countless multitudes, it is mainly the work of the Sunday-school teacher tocarry out the command of our Lord to preach the gospel to every creature. The Sunday-school, for theindividual, for thefamily, for theChurch, for thenation, and for theworld, 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 nowfritteredaway, 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."
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 grandSunday-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 wonderfulBook, 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, illustratethe 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 "AllIsrael" together (Deut. v. 1), and by divine direction his words were (Deut. vi. 6): "Hear, OIsrael.... These words, which I command thee this day, shall be (1) in thine heart: and (2) thou shaltteachthem diligently unto thy children," etc.,i. e., theChurch'schildren—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 ofmothersas 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 ordivine appointmentfor any of thegreat 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 istheregular 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, "Goteach." 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 theydeclined 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 anyauthentic, definite, and detailedaccount, 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 wascontinued 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, butorganized, theSYSTEMof 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 Wilberforceorganizedit, 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 andorganized. George Whitefield preached, and did not organize. Robert RaikesorganizedSabbath-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, morethan 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-schoolSociety" 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, thatadultschools 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-schoolmovement in this country, so as toproducepermanent and efficientaction, 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 totakemy 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 leadyour two daughtersinto 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 awhileMemorywas 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. Thememoryis 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. Theimaginationis 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. "Theimaginationhas the same place in the faculties that the eye has among the senses." Theintellectis God's great gift which distinguishes man from the brute. Let us never worship nor pervert it. Theheartis the soul of man. To save it the Son of man came down fromheaven 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, theimmediateconversion 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 graceof 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 mayallbe taught of the Lord, and that great may be the peace of our children."
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 theTemperance 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 enthusiasticand 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 withGREAT CAREandEFFORT. 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 orfour 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 topledgea 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 thebasisof 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 therealmodern 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 theInfant, 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 moreuseful? Deliberation and counsel brought the answer: "We need moreinstruction." 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 andclassify; 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.