"Answer all a child's questions, and ask others as simpleAs its own, yet wisely framedTo waken and prove the young child's faculties,As though its mind was some sweet instrument,And you with breath and touch were finding outWhat stops and keys would yield the sweetest music."
"Answer all a child's questions, and ask others as simpleAs its own, yet wisely framedTo waken and prove the young child's faculties,As though its mind was some sweet instrument,And you with breath and touch were finding outWhat stops and keys would yield the sweetest music."
"Answer all a child's questions, and ask others as simple
As its own, yet wisely framed
To waken and prove the young child's faculties,
As though its mind was some sweet instrument,
And you with breath and touch were finding out
What stops and keys would yield the sweetest music."
Now, I will freely acknowledge—1. That attention, such as we want to get from children, is a very difficult thing for anybody to give. The incidents of yesterday and the cares of to-day and business and pleasures of to-morrow, will divert and scatter attention. 2. That fixed attention to religious subjects is particularly hard for any one, andespeciallyhard for children to give; but hard as it is,we must have it, and no half-hearted, languid attention either, if we are to do any real good in the Sunday-school. 3. Says an old writer to Sunday-school teachers: "Let me tell you, you will not get it by claiming it; by demanding it as a right; or entreating it as a favor, by urging upon your pupils the importance of the subject, the sacredness of the day, the kindness of the teachers, or the great and solemn character of the truths which you have to impart. All these are legitimate arguments to be used with older Christians, but will not do to rely upon with children. Nothing in the long run—except fear, which is a very unsatisfactory motive—can keep a child's attention fixed but a sense ofreal interestin the things which you are saying. The subject must claim attention for itself, and therefore, the teacher needs always to be accurately prepared and well furnished with correct knowledge, parallel passages, illustrations, facts, anecdotes, definitions of hard words, allusions, poetry, etc. In all your teaching, forget not to recall the fresh spirit of your childhood in all its warmth and earnestness, remembering that he is the wisest teacherwho can combine the man's intellect with the child's heart."
Now it may be, after all, teacher, that your children may be inattentive, or they will disobey your commands, or they will fail to treat you with respect; but if that should be so, we will reply, in conclusion, in the impressive words of Mr. Fitch: "Ask yourself in that case whether your own behavior is uniform and dignified; whether you ever give commands without seeing that they are obeyed; whether you waste your words or your influence in an injudicious way; whether there is anything in your conduct that reveals to the children a want of punctuality or order, or of earnestness or steadfastness on your part? For children are very keen observers of character, and, in the long run, are sure to feel loyalty and affection for one who is manifestly anxious to do them good, and who can be uniformly relied on in word and in deed."
THERE is a realartin knowing where, when, and how to put a good question, that shall quicken the memory, set the mind to thinking, and call back the reflective faculties. Such are the possibilities of a question. A large proportion of all the good teaching in our Sabbath-schools is brought about by the simple process of questions and answers. "A question unveils the soul. Nothing can escape a question. A question reveals decision." Hence the skill required. Mr. J. G. Fitch says: "The success and efficiency of our teaching depend more on the skill and judgment with which we put questions than on any other single circumstance."
This art is to be learned, like any other art, by much study and patient practice, for we best learn the art of questioningby questioning. Augustine says: "A boy can preach, but a man only can catechise," and Lord Bacon says: "A wise question is the half of knowledge." Therefore the great skillin teaching consists mainly in the right forming and asking of questions.
If this be true, it follows that this subject should be regarded as of special importance by every teacher. Teachers often say that they cannot succeed in asking questions without the book; that they do not know what to ask. To this I reply, 1. There is never any difficulty in forming the question where there is an interest to obtain the answer. 2. It is generally unwise to ask any question unless we have an interest in obtaining the answer. Do not tantalize the little ones. Says Mr. Hassell: "A question under some circumstances will merely produce an exercise of the memory; under others an exercise of reasoning; and under others again it will stimulate inquiry," and we may add, awaken curiosity. Mr. Groser says: "The true scope of questioning-power is as follows: To awaken curiosity or the desire to know; to arouse the memory or the recollection of what is already known; or to point out something unknown, which may be inferred from that which is known." A question skillfully put will arouse, will fix attention, concentrate the thoughts, and so discipline the mind of the pupil.
There are, however, many bad and indifferent questions put, in religious teaching, which a little knowledge of the correct rules of the art of questioning will enable us to avoid. Frequently a slight variation in the form changes a bad question into a good one. For instance: "Moses was a good man, washe not?" is a bad question. "What kind of a man was Moses?" is a good question, as it awakens thought. "What do you understand by faith and repentance?" is a bad question, for it is ambiguous and indefinite, and perplexes the child. "Will you tell me what is faith?" is a good question, for it compels the child to think and to inquire—it puts into his hand the laboring oar and he must row. "Did David kill Goliath with a stone or with a sword?" This is a bad question. It is involved and suggestive. Ask the child simply, "With what did David kill Goliath?" and the question is a good one, in strict conformity with the laws of questioning and of the child-mind.
Another class of questions is very common, but well nigh useless, namely, leading questions, such as, "Was David a good man?" "Was Goliath a wicked man?" These are mostly bad or indifferent questions, and are almost a total loss to the teacher. Slightly vary them in the following way, and you make them at once, in every aspect, good questions. "What kind of a man was David?" "What kind of a man was Goliath?" Teachers will remember, therefore, to avoid ambiguous or indefinite, involved or suggestive, and leading questions, which latter are answered "Yes" or "No," for they are generally of little avail.
What kind of questions, then, shall Sabbath-school teachers seek to use? I reply:
1. Questions ofExamination, in order to findout what the pupil already knows; to gauge his present knowledge, and ascertain what he needs to know.
2. Questions ofexplanationof particular words, which should be put freely while reading the lesson.
3. Questions ofactual instruction, or reflective questions, thus making the pupil teach himself, or find out as much as possible by thinking and inquiring, and thus leading him to correct his own answers. Much instruction may be communicated by asking questions and correcting the answers, but great care should be taken to make the most of the answers, and to do full justice to them. Socrates's plan was to lead the pupil by a pleasant question to discover his own error, instead of directly charging him with it. Encourage your scholars by all means to ask questions with freedom, and give your teaching more the form of an earnest conversation.
4. Questions ofrecapitulationor review. In this way you ascertain whether your lessons are received, for the test is their telling it back to you in their own language. You question the lessonintothe minds of the scholars, and then question itoutagain. Herbert, in his "Country Parson," gives us an illustration. After asking, "Since man is so miserable, what is to be done?" and the answerer could not tell, instead of telling him, he properly asked the following simple question, "What would he do if he were in a ditch?" This familiar illustrationmade the answer so plain that he was even ashamed of his ignorance; for he could not but say, "He would make haste out of it as fast as he could." Then he proceeded to ask whether he could get out of the ditch alone or whether he needed a helper, and who was that helper? This is the skill; and doubtless the Holy Scripture intends thus much when it condescends to the naming of a plough, leaven, boys piping and dancing, showing that ordinary things are to be washed and cleansed, and serve as lights for heavenly truths.
5. Questions with anellipsisare most useful in the review or summing up of the lesson, as, "He says, I am the good—Shepherd. Come unto—me," etc.
6. Questions may often be used to kindle the reflective faculties, to exercise the mind and to develope ideas.
7. And, lastly, questionsapplyingdivine truth—softly, thoughtfully, and in a few words—should never be forgotten. Jesus did so and so. "Do you?" David said, "Oh how love I thy law?" "Do you so love it?" Solomon said, "Remember now thy Creator." Charlie, "Do you love to remember your Creator?" or "Why not?" etc.
Not only are the character and adaptation of the question of great importance, but the manner and look of the eye and the tone of voice and the manner of receiving the answer. The manner should be kind, gentle, life-like, and winning; the look of the eye should beam with life and interest, while thetone of voice should bespeak great tenderness and sympathy. A cold, formal tone of voice will repel the answer, even with a good question. It should be sprightly, and respectfully familiar and natural. Children cannot endure coldness nor dullness nor dryness; therefore avoid all long pauses and sluggish manner and heavy voice. The way which you receive the answers will determine the question whether your scholars will freely answer you or not. Make the most of an answer unless it is absolutely wrong, and if wrong, say, "Will some scholar tell me why that answer is wrong?" Search out for all the points or hints of truth you can find in the answer of the child, and unfold it and hold it up in the most favorable and gracious light.
Never snap up a scholar, or neglect or ridicule his answers, however faulty. Always be candid and sincere, and your scholars will soon learn to trust themselves with you. A sharp, harsh reply will close the lips of a whole class. Enunciate every word with clearness. Vary the questions with all patience if not answered readily, and never think a child does not know because he does not answer the question at once. Be sure "never to tell a child what you could make that child tell you."
Let your questions have a regular connection, so that one will naturally follow another, and in fact, glide into the next, and "say as little as you can in questioning and teaching, but so say it as to cause the children to say as much as possible."
Then again be careful to adapt your questions well. Do not tell much in your questions. Put the right question to the right scholar, for it will not do to ask A or B or C a question which only D in the class can answer, for we are not to ask any child any question unless we suppose the answer is in the mind of the child.
It is of particular importance that in the commencement of a lesson we always start aright. Have some easy, pleasant questions ready, which they will be glad to answer. No matter what occurs, never manifest impatience or severity, or descend to a witticism or a sneer. A sneering, sarcastic teacher should be left out of the school. Therefore gladly receive and develope, in the most charitable manner, the half-uttered, stammering answer of the child at your feet, and your children, in their hearts, will bless you.
Dr. Arnold, the great teacher at Rugby, said: "It was his practice to teach by questioning, and as a general rule, he never gave information except as a kind of reward for an answer. His explanations were as short as possible, and his questions were of a kind to call the attention of the boys to the real point of every subject, and to disclose to them the exact boundaries of what they knew and what they did not know." Let me add to this Archdeacon Bather's account of how he became a catechist. He says in his "Hints on Catechising:"
"Perhaps, gentle reader, before I actually enterupon my task of teaching you to teach others by catechising, it may be as well to tell you how I became a catechist myself; for the thought seized upon me and occupied me much in very early life. I was at school at Rugby, and at the time I speak of, was in what we called the 'upper third.' The 'upper fourth' was under the care of Mr. Innes, afterwards Head Master of the Royal Free Grammar School at Warwick. As I was sitting one evening in the room of my private tutor, Mr. Homer, some one knocked at the door, and in came Mr. Innes. 'Bather,' says he, 'when Mr. Homer has done with you, will you come up into my room? I want to speak to you; you will find nobody there but O—— (naming one of my school-fellows) and myself.' Of course I went; and Mr. Innes, motioning my companion to a chair and myself to another, took his own and addressed us thus: 'I am going to set you two boys very hard at work. Pray, O——, do you know anything about astronomy?' 'Not much, I am afraid, sir.' 'And you, Bather?' 'Not so much as O——, I am afraid.' 'Well, now, do not flatter yourselves that I am going to tell you anything about it, for I shall do no such thing. Nevertheless, you shall know more about it, and a good deal, too, before you go out of this room.' He then put questions to us both, by which he soon elicited all the particulars of such little knowledge as we possessed; and then he questioned us further, soon causing us to make many blunders, and then making us correctour answers, so that we certainly did quit the room with fuller and more orderly notions of the matter than we brought into it." He says, although this did not make him an astronomer, yet it led him to think and discern what must be the most effectual way of imparting knowledge, for "under Mr. Innes his interest never flagged; he could have listened all night."
From the same source is here added another illustration of teaching by the means of leading questions. "Then was Jesus led up of the Spirit into the wilderness," etc. "Then was Jesus." What do you mean by "then was Jesus?" (Hesitates.) "Then took Mary a pound of ointment." What do you mean by "then took Mary?" Then Mary took. What do you mean by "then was Jesus?" and the answer came readily, "Then Jesus was." Now you shall question me. Put me a question to which each clause shall be a reply, beginning with the first. "When was Jesus led up to be tempted?" "Then." So here you are taught—what? The time when these things took place. Put me a question to which the words "led up" shall be an answer. "What was done to Jesus?" He was "led up." Put a question for the word "Spirit." "Who led him up?" "The Spirit." So of the word "wilderness." "Whither did the Spirit lead him?" "Into the wilderness."
Let us add one more illustration, showing how to put questions to help and lead. The manner must,of course, be right, for a clumsy method will hinder rather than help, and if we expect a right answer the question must be a simple one, or one that will not admit of being put astwoquestions. The following anecdote may serve as the illustration: "A lady came one day to my school and requested me to let her hear the children catechised. The class happened to be reading the third chapter of the Acts, the first of which reads thus: 'Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.' 'Well,' I said to the teacher, 'stop there and question them on that verse.' 'At what time of day?' said he, 'did those things take place which are here set down?' 'At the ninth hour,' replied the class. But then a poor boy became a little frightened at something or other, and consequently puzzled; and after some hesitation said, 'Well, then, at the ninth hour,who went where?' The first boy in the class smiled a little, but made no answer; the next seemed to think a little, but still no voice came. I took care that nobody should answer out of his turn, and the question was put to every boy severally to the bottom of the class. The lady turned to me and expressed her surprise that out of a class of five-and-twenty boys nobody could answer. 'Well, ma'am, I am afraid you will consider these five-and-twenty boys very stupid, but let us look a little further into the matter.' And then, turning round, my eye caught that of Jack Thompson. 'Jack,' said I, 'how many stupid boys have we gotin our second class?' 'One, sir,' says Jack. 'And who may he be?' 'The teacher, sir.' 'You must prove your words, Jack: come and teach the class yourself.' Now Jack was not an impudent boy; but as he advanced and saw the lady looking at him, he did not appear so confused as poor Peter had done before, and he betook himself at once to business. 'You have told us,' said he, 'that the things related in this verse took place at the ninth hour of the day; to what was that hour wont to be devoted?' 'To prayer.' 'And what was the building called that was open, at that time, to receive the worshippers?' 'The temple.' 'Are not some persons specially mentioned who came to the temple at that time?' 'Yes.' 'How many?' 'Two.' 'What were their names?' 'Peter and John.' 'Where did Peter and John go at the ninth hour?' 'Into the temple.' 'What for?' 'To pray,' etc. The lady began to perceive that the children did know something about the matter, and Jack Thompson, being concerned for the conduct of his class, proceeded to ask them a great many more questions, to which the answers were very satisfactory. The lady good-humoredly expressed her approval, and I said, 'Now, madam, you see that all that was the matter was, that poor Peter, being a little confused, put his questions in a clumsy manner. Depend upon it, he will not soon do the like again.'"
Questions should be progressive, that is, they should proceed from the simple and the known to the faintly known, and thence to the unknown.
A REGULAR weekly meeting of Sabbath-school teachers for conference and prayer about all school matters, and a mutual contribution of thoughts and illustrations and plans of teaching adapted to each and to all the various classes on the next Sabbath's lesson, is now considered an indispensable necessity. And it is a great social and religious privilege as well.
We are all unworthy, and need to learn how to teach Scripture truths attractively to youthful minds. All need training for the work, and the weekly teachers' meetings ought to be the grand normal training-schools for Sabbath-school teachers everywhere. Every Sabbath-school ought also to have a Bible-class or two for the training of teachers. The almost half a million of Sabbath-school teachers in our land—themasses—cannot mingle with us in council in our great Conventions and Institutes, and consequently the few favored ones must imbibe the spirit and avail themselves of ample materials, and carry it down to the quiet, devoted workers in commonSabbath-schools through the means of a well-ordered teachers' meeting. The meeting can be held for one hour and a half on a week-day evening at the lecture-room, or, better yet, at the superintendent's house or that of one of the teachers, alternately. It is conducted usually by the superintendent, but sometimes by the pastor, or by one of the teachers who can sustain the interest.
But we are met at this point with a stubborn and overwhelming fact, viz.: a large proportion of all these meetings attempted to be held have resulted in a failure, and have been abandoned, so that now in some places not one school in ten or twenty holds such a meeting. With such an experience we can never ask Sabbath-school teachers to try the experiment on the old plan. We must count the cost, and Sabbath-school men, with only an hour or two in a week for it, cannot afford to make mistakes or failures. Time is too precious.
The great practical question arises, What are the causes of failure? Is it anything inherent in these meetings? or is it in the wrong mode of conducting them? After a most careful investigation of the subject, especially during the last fifteen or twenty years, I have come to the deliberate conclusion that it is owing almost entirely to the wrong plans on which they are conducted. What have been these wrong plans?
1st. They have ordinarily been conducted on the Bible-class, question-book, commentary-studying, andtheological-discussing plans; and on those plans they have, and will, in at least nine cases out of ten, result in failure, whether in the hands of pastors or of superintendents. Teachers do not gain enough in such meetings to reward them for their time and trouble in coming, and consequently they cannot be censured for non-attendance.
2d. Another plan of conducting them is in the form of lectures. But on this plan not even an expository lecture has prevented the meeting from being a failure. Occasionally a pastor or a superintendent, with great expository powers and a sprightly manner of analyzing truth and a personal sympathy with the teachers and children, can sustain and make these meetings interesting and profitable on this plan, and to such we can say—God bless you—go on! But we cannot afford to recommend any plan for general adoption with such a prospect of failure.
What, then, must be done? We say decidedly,revolutionize your plans, and meet with the direct aim and purpose ofhelping one anotherin your work, and especially on the next Sabbath's lesson.
What then are the objects of teachers' meetings, and how should they be conducted? The objects appear to me to be—1. To get all the teachers well acquainted, socially and religiously, and as teachers. 2. To combine our mutual confidences, sympathies and prayers. 3. To mutually help each other and relieve each other's difficulties by conferring together on such questions as—how bestto secure and retain attention;—how to question;—how to prepare the lesson and present it, and teach it;—how to draw lessons of instruction, illustrate and apply truth;—how to analyze the lesson, lay out the plan of it, and break it up into small, convenient parcels, adapted to all capacities from the infant up to the adult classes;—how to make the Word of God most useful, most interesting and most impressive to youthful minds, convicting of sin and converting to God; and the thorough training of the young in the Christian life, and in the sound knowledge of revealed truth.
The way to conduct these meetings is, to go to work naturally, systematically and directly, in a common-sense way, to accomplish these grand objects. Suppose, after singing two verses of an appropriate hymn, a direct prayer of two or three minutes, and one verse of Scripture that just meets the case, the leader inquires for the next half hour the size, regularity, etc., of the different classes, and asks counsel to correct irregularities. In this way the teachers will become so well acquainted with each other's classes that they can intelligently pray for each other. Then have a recess of ten or fifteen minutes for introduction and social intercourse; after which another half hour should be devoted to inquiring of each teacher for the variousbest thoughtsof the lesson for them to use. Let the next meeting be directed to the difficulties, and how to relieve them, and the last half hour to asking for illustrations forthe week or month's lesson. At the next meeting inquire, Have youvisitedyour scholars during the month, and what have you found of interest in your visits? Then devote the last half hour to examples andplans of teachingdifferent verses by several teachers. At the fourth and last meeting of the month inquire, Is there any special religious interest in your class? or, Why not? and lastly, How can youapplythe lesson so as best to make a saving impression?
In some such way I would meet real present wants, avoiding routine, and providing something fresh and varied at every meeting, just adapted to all. In some such way conduct your meetings, and no teacher can afford to be absent.
In a country school district Sabbath-school let the teachers turn all their sociability into this channel, and set apart, say Thursday evening of each week, for a pleasant social teachers' meeting at the residence of the superintendent or one of the teachers, alternating about. Let the farmers arrange to leave their work an hour earlier on that evening for the sake of the great blessing to their children. Provide attendants for the lady teachers. Suppose the superintendent lives one mile north of the school-house, and two teachers are one mile east, three south, and four west. The two young lady teachers "one mile east" have no escort, but the superintendent remembers that in the next house further east, the only son of Esquire Jones, a fine young man of sixteen years, has justdrifted out of the Sabbath-school, and is inclining toward fast horses and gay companions. The superintendent yearns to reach and save him. He thinks and prays over the matter until he feels deeply for the youth. He then visits him, and approaches him with unusual respect—informs him that he has come to ask a particular favor—will he accept the post of librarian in our flourishing little Sabbath-school? He readily consents. The superintendent then says, "Charlie, we teachers have a delightful social gathering at each other's houses every Thursday evening, and as you have a fine horse and buggy, cannot you make it convenient to bring up the two Misses S—— to that meeting?" Why, of course, it is just what the superintendent wants, and it is also just what Charlie wants—something to do, and soon, by God's grace, Charlie becomes a true Christian.
In whatever form the teachers' meetings are conducted it is indispensable—1. That the conductor feels a sincere respect for each teacher, and treats his opinions with candor. 2. That the conductor shall adapt his questions to each individual, and ask those questions with real courtesy and consideration. 3. It is absolutely necessary that the conductor should receive all replies in a life-like manner, with due respect, and make the best of them. If the answers are not well received, it will close the lips of the teachers. They must draw together, and a dull, prosy conductor will check them all.
There is great value in the combined counsels andexperience of almost any common band of teachers if fairly and fully drawn out. It will often be seen that "the commonest mind has thoughts worthy of the rarest." In this way the teachers' meetings can be sustained in the hands of ordinary superintendents, and will become the most attractive gatherings in the whole community. An accomplished young lady said to me: "One such meeting as this is worth more than a dozen costly New York parties." The teachers will regularly attend, for they need the assistance which can here be obtained. As well ask a brakeman to run a locomotive, or a spinner to superintend a factory, or an untaught man to teach an academy, as to ask an inexperienced person, or even a classical scholar, to teach divine truth when no one has taught him how. James Gall says, most truly, "Education is the highest of all the sciences, and teaching the most important of all the arts." Teachers then, need training, and the teachers' meeting can be made one of the most valuable means of securing it. One of the great objects of Sabbath-School Teachers' Institutes is to train superintendents, teachers, etc., so that they can interestingly and profitably conduct their weekly teachers' meetings, which are the real institutes for the great mass of teachers.
Examples.The following Examples are real, as taken from my note-book during the present year:I. At one time the lesson was the parable of the ProdigalSon. The first teacher was called up for the best thought for his class in the lesson. He replied, "Like the prodigal, all children want to have their own way." The second teacher, "The farther he wandered the greater his misery." The third, "Whenstarving, came to himself." 4. He resolved to "arise and go to his father." 5. "Hereturned." 6. "After his father fell on his neck, heconfessed." 7. "His confidence in his father when he returned." 8. "His father saw him agreat way off." 9. "Fatherran,"—old men do not usually run. 10. "With joyembracedand kissed him," etc. 11. "The degradation of a sinful course." 12. The father's wonderful condescension and willingness.II. At another teachers' meeting the lesson was Luke xviii. 18-27. The Young Ruler.—First, prayer, singing, and reading of the lesson. Then called on the teachers for their plan of teaching the lesson.TheFirst Teachergave five heads. 1. Question, "What shall I do?" 2. Knowing the law. 3. Taking up the cross. 4. Rejecting the cross. 5. The great obstacle.Second Teacher.—1. Eternal life, what is it? 2. Have you kept the law? 3. What else was required? 4. Come. 5. Overcome every obstacle. 6. You must love nothing better than Christ.Third Teacher'splan was—The Young Ruler was, 1. Rich; 2. Pleasing; 3. Respectful; 4. Ready to learn; 5. Prostrate—the custom of the country; 6. Put first his love to neighbors; 7. Commandments—Pharisee. Show the children how far they can go and yet be lost. He was a church member, an officer in the church, a ruler: he came to Jesus prostrate, prayed respectfully—Jesus applied the touchstone andallwaswanting.Fourth Teacher.—1. Young man's great desire. 2. It was to be saved. 3. Go to God's word. 4. Justified himself. 5. He loved money more than he loved God. 6. Hollow-hearted. Study the scholar as much as the lesson.Fifth Teacher.—1. Young man's question and manner. 2. Asserting he kept all the law. 3. He thought himself honest and sincere, but was deceived. 4. Wanted satisfying peace. 5. Not willing to remove his idols. 6. Great ignorance of the young man. 7. Riches a great hindrance. 8. See our Lord's firmness.Sixth Teacher.—We must show our love to Christ by love to our neighbors.Seventh Teacher.—With man it is impossible, but not with God.Eighth Teacher.—Something must be given up for Christ. What? Pride, sloth, ill-temper, bad company, bad books, love of dress, pleasure.—See Abraham going to a strange land. Offering Isaac, etc.Ninth Teacher.—Ruler had his ideas ofdoingsomething to gain heaven, and was at work for it. The great Teacher took him on his own ground andconvictedhim ofsin.Tenth Teacher.—A child says: "Why, here is an honest, sincere seeker, who went to Jesus in the right manner and way, but failed." How hard to be saved! But see—1. His question. 2. The Saviour's answer. 3. The obstacles and hindrances. 4. The greatest apparent defect is in the second table of the law. If perfectly convicted, why so confident? etc.III. Lesson, Matthew viii. 1-4. Have eight distinct exercises. 1. Read the lesson. 2. Catechise or question upon it. 3. The numerical exercise or asking, How many things, etc. 4.Explanationsand illustrations of difficult words. 5. Draw out great importantthoughtsof the lesson. 6. Call forth thelessonsof instruction. 7. Make theapplicationto heart and life. 8. Review of the whole; and then, if desired, two more exercises can be added by turning the lesson intoprayer, and next to aparaphraseformed of the verses.There arethreekinds of teaching. 1. Catechising or questioning. 2. Conversational. 3. Lecturing. Which isyours? We might add a fourth; but that is not teaching at all, only it is sometimes called so—viz., Reading questions from a question-book, and reading the answers. Good teaching is earnest, hearty work.IV. The fourth and last example is of the social form of teachers' meeting. I give the notes of one held on the evening of December 11, 1867. We met at 6 o'clock P.M., precisely, at the house of Mr. C——; opened with singing and prayer. Then had half an hour's studying of the lesson, which was upon the Atonement. Some of the thoughts drawn out were: Mediation,—arbitration,—the God-man,—dead goat and the goat sent away,—the passover,—the victim,—a substitute,—altar, victim, shed blood; vivid picture of offering the lamb;—atonement looks both ways;—blood cleanseth. How do you get the atonement? Have you got it? How do you prove gratitude to God for it? Exalting the great truth, "Christ died for me." He is the only barrier against eternal death. The lesson was shown in three phases: 1. The Redeemer buys us from sin—is our ransom; 2. Saves us from sin; 3. Reconciles us to God. Take first under three heads: 1. Man is a ruined wanderer; 2. Man a captive; 3. Man is free in Christ and saved. After the lesson was thus considered, the next half hour was devoted tobusiness. The library, Christmas exercises, singing, and length of opening exercises, and the treasury, were topics. The next hour was given to tea and social intercourse. The last hour was devoted to accounts of interesting or discouraging things in the teachers' classes, and work, and intermingled with frequent prayer and singing. All was conducted spiritually and in earnest, and it was a precious three hours.
The following Examples are real, as taken from my note-book during the present year:
I. At one time the lesson was the parable of the ProdigalSon. The first teacher was called up for the best thought for his class in the lesson. He replied, "Like the prodigal, all children want to have their own way." The second teacher, "The farther he wandered the greater his misery." The third, "Whenstarving, came to himself." 4. He resolved to "arise and go to his father." 5. "Hereturned." 6. "After his father fell on his neck, heconfessed." 7. "His confidence in his father when he returned." 8. "His father saw him agreat way off." 9. "Fatherran,"—old men do not usually run. 10. "With joyembracedand kissed him," etc. 11. "The degradation of a sinful course." 12. The father's wonderful condescension and willingness.
II. At another teachers' meeting the lesson was Luke xviii. 18-27. The Young Ruler.—First, prayer, singing, and reading of the lesson. Then called on the teachers for their plan of teaching the lesson.
TheFirst Teachergave five heads. 1. Question, "What shall I do?" 2. Knowing the law. 3. Taking up the cross. 4. Rejecting the cross. 5. The great obstacle.
Second Teacher.—1. Eternal life, what is it? 2. Have you kept the law? 3. What else was required? 4. Come. 5. Overcome every obstacle. 6. You must love nothing better than Christ.
Third Teacher'splan was—The Young Ruler was, 1. Rich; 2. Pleasing; 3. Respectful; 4. Ready to learn; 5. Prostrate—the custom of the country; 6. Put first his love to neighbors; 7. Commandments—Pharisee. Show the children how far they can go and yet be lost. He was a church member, an officer in the church, a ruler: he came to Jesus prostrate, prayed respectfully—Jesus applied the touchstone andallwaswanting.
Fourth Teacher.—1. Young man's great desire. 2. It was to be saved. 3. Go to God's word. 4. Justified himself. 5. He loved money more than he loved God. 6. Hollow-hearted. Study the scholar as much as the lesson.Fifth Teacher.—1. Young man's question and manner. 2. Asserting he kept all the law. 3. He thought himself honest and sincere, but was deceived. 4. Wanted satisfying peace. 5. Not willing to remove his idols. 6. Great ignorance of the young man. 7. Riches a great hindrance. 8. See our Lord's firmness.
Sixth Teacher.—We must show our love to Christ by love to our neighbors.
Seventh Teacher.—With man it is impossible, but not with God.
Eighth Teacher.—Something must be given up for Christ. What? Pride, sloth, ill-temper, bad company, bad books, love of dress, pleasure.—See Abraham going to a strange land. Offering Isaac, etc.
Ninth Teacher.—Ruler had his ideas ofdoingsomething to gain heaven, and was at work for it. The great Teacher took him on his own ground andconvictedhim ofsin.
Tenth Teacher.—A child says: "Why, here is an honest, sincere seeker, who went to Jesus in the right manner and way, but failed." How hard to be saved! But see—1. His question. 2. The Saviour's answer. 3. The obstacles and hindrances. 4. The greatest apparent defect is in the second table of the law. If perfectly convicted, why so confident? etc.
III. Lesson, Matthew viii. 1-4. Have eight distinct exercises. 1. Read the lesson. 2. Catechise or question upon it. 3. The numerical exercise or asking, How many things, etc. 4.Explanationsand illustrations of difficult words. 5. Draw out great importantthoughtsof the lesson. 6. Call forth thelessonsof instruction. 7. Make theapplicationto heart and life. 8. Review of the whole; and then, if desired, two more exercises can be added by turning the lesson intoprayer, and next to aparaphraseformed of the verses.
There arethreekinds of teaching. 1. Catechising or questioning. 2. Conversational. 3. Lecturing. Which isyours? We might add a fourth; but that is not teaching at all, only it is sometimes called so—viz., Reading questions from a question-book, and reading the answers. Good teaching is earnest, hearty work.
IV. The fourth and last example is of the social form of teachers' meeting. I give the notes of one held on the evening of December 11, 1867. We met at 6 o'clock P.M., precisely, at the house of Mr. C——; opened with singing and prayer. Then had half an hour's studying of the lesson, which was upon the Atonement. Some of the thoughts drawn out were: Mediation,—arbitration,—the God-man,—dead goat and the goat sent away,—the passover,—the victim,—a substitute,—altar, victim, shed blood; vivid picture of offering the lamb;—atonement looks both ways;—blood cleanseth. How do you get the atonement? Have you got it? How do you prove gratitude to God for it? Exalting the great truth, "Christ died for me." He is the only barrier against eternal death. The lesson was shown in three phases: 1. The Redeemer buys us from sin—is our ransom; 2. Saves us from sin; 3. Reconciles us to God. Take first under three heads: 1. Man is a ruined wanderer; 2. Man a captive; 3. Man is free in Christ and saved. After the lesson was thus considered, the next half hour was devoted tobusiness. The library, Christmas exercises, singing, and length of opening exercises, and the treasury, were topics. The next hour was given to tea and social intercourse. The last hour was devoted to accounts of interesting or discouraging things in the teachers' classes, and work, and intermingled with frequent prayer and singing. All was conducted spiritually and in earnest, and it was a precious three hours.
EVERY Sabbath-school teacher should regularly visit his scholars once a month, and every Sabbath-school superintendent should visit his teachers regularly once in three months. These are very important and yet too often neglected duties. A superintendent can hardly discharge his duties to the teachers without frequently visiting them. This should be no mere formal visit. It should be a Christian conference about all the details, particularly of their classes and their duties. The superintendent is the regular counsellor and guide of the teachers. He should talk about their teaching, about each and all their scholars, their difficulties, their trials and successes, and aid and encourage them by every means. These visits should be made so cheerful and pleasant, so free from fault-finding and complaint, that the teachers will hail them with great joy.
The Sabbath-school teacher also, from his own necessities and from duty, must needs visit his scholars often. He has a real errand to the home of every child. He can snatch intervals of time going to or returningfrom business. He cannot teach that child aright and to good advantage unless he is well acquainted with all his home influences; with all there is in the child's surroundings to help or hinder the teacher's work; with all the dangers, temptations, and trials of the child's everyday life; with all the characteristics of parents and friends. It is from the vicinity of these homes that the teacher will be enabled to see and hear things that will furnish him with good illustrations. He can obtain the parents' co-operation and friendship, and have personal interviews and gain the child's spiritual confidence in these visits to its home and fireside circle. "My teacher has come to seeme," is often the joyful utterance of the grateful little ones.
Sabbath-school teachers should never neglect this privilege, neither should they make careless or indifferent visits. Arouse up and think your visit all out beforehand. Think what in substance you are going to talk about, what you ought to say, so as to make your visit as welcome and as profitable as possible both to parents and scholars. Have an errand to every house. Carry some little book or tract or paper, if convenient. Give them some interesting and valuable information, or make earnest inquiries and give good wishes and prayers for rich blessings, temporal and spiritual. Choose the right time and seek favorable opportunities. Absentees must, of course, be visited without delay, for it may be sickness has detained them. "The sickness of a childis a golden opportunity for the teacher; God himself ploughs the ground and he must not withhold the seed." Especially avail yourself of seasons when the heart is made tender by illness, afflictions, and trials. Then be constant and true, for it may be your harvest-time of souls. "Oh, to be the guiding star of such a little circle is one of the highest privileges of earth." Teacher, may that privilege and blessing be yours.
We add a single illustrative example from "The Teacher Teaching:"
A decently-dressed woman calls at your house and begs for a shawl to protect a neighbor of hers from the cold when she goes out to her daily work. You have a shawl. You have laid it aside for this very purpose. Why not give it to her and have done with it? If you do not know the person who calls, it would be very injudicious to entrust to a stranger what you intended for a third person. It may be pawned for strong drink, or retained by one who is not in want. Better go or send and satisfy yourself that the need exists, and see that it is supplied. You wisely conclude to look for yourself. You find the object of your charity, and ascertain that she is a superior needle-woman, capable of earning her living, but not able to find work where there is none. If she could hire a room in some part of the city nearer the demand for work, she might succeed. You give her the shawl, and with it a few words of encouragement. In a day or two you are at a meeting of the directors of the Industrial Home or Orphans' Society, and allude to the case of this woman. A young lady present immediately recollects a poor woman, whom she has seen during the week, who has a room to rent, and perhaps it would exactly suit. The parties are brought together and the room is taken. Twowants are thus promptly supplied—the want of aroomand the want of atenant. But how came the young lady to know of such a room? Why, simply by visiting the mother of one of her class in the Sunday-school. It was not any part of her plan to obtain any such information; nor could she have known that it might be of any advantage to her or to any one else for her to possess it. The indirect result of this simple visit accomplished—what? 1. It secured a tenant for a vacant room, and thus helped a poor woman to pay her rent. 2. It put another poor woman in a comfortable and convenient position to earn her own living. 3. It laid the mother of one of her Sunday-school children under great obligation to her, and thus increased her influence and her power to do good both to mother and child. It will take a strong force to sunder that tie. 4. It brought to the new tenant Christian care and sympathy, which she before lacked, and the way for her attendance on the stated means of grace."
A decently-dressed woman calls at your house and begs for a shawl to protect a neighbor of hers from the cold when she goes out to her daily work. You have a shawl. You have laid it aside for this very purpose. Why not give it to her and have done with it? If you do not know the person who calls, it would be very injudicious to entrust to a stranger what you intended for a third person. It may be pawned for strong drink, or retained by one who is not in want. Better go or send and satisfy yourself that the need exists, and see that it is supplied. You wisely conclude to look for yourself. You find the object of your charity, and ascertain that she is a superior needle-woman, capable of earning her living, but not able to find work where there is none. If she could hire a room in some part of the city nearer the demand for work, she might succeed. You give her the shawl, and with it a few words of encouragement. In a day or two you are at a meeting of the directors of the Industrial Home or Orphans' Society, and allude to the case of this woman. A young lady present immediately recollects a poor woman, whom she has seen during the week, who has a room to rent, and perhaps it would exactly suit. The parties are brought together and the room is taken. Twowants are thus promptly supplied—the want of aroomand the want of atenant. But how came the young lady to know of such a room? Why, simply by visiting the mother of one of her class in the Sunday-school. It was not any part of her plan to obtain any such information; nor could she have known that it might be of any advantage to her or to any one else for her to possess it. The indirect result of this simple visit accomplished—what? 1. It secured a tenant for a vacant room, and thus helped a poor woman to pay her rent. 2. It put another poor woman in a comfortable and convenient position to earn her own living. 3. It laid the mother of one of her Sunday-school children under great obligation to her, and thus increased her influence and her power to do good both to mother and child. It will take a strong force to sunder that tie. 4. It brought to the new tenant Christian care and sympathy, which she before lacked, and the way for her attendance on the stated means of grace."
Thus is exemplified, by a single real and comparatively unimportant incident in humble life, the power of the Sunday-school machinery, in its legitimate movements, to improve and elevate social condition and character. It was all the work of that little wheel in our machinery calledVisiting.
THE plan here given in its present form grew out of an exigency in the operations of the Missionary Committee of the New York Sunday-School Union in the summer of 1856.
In their great endeavor to reach the neglected masses of children and youth, more than sixty thousand seemed to be beyond their reach. A morethoroughwork was needed. Occasional visits and ordinary attention did not so gain the acquaintance and confidence as to rescue these neglected ones. They were the most destitute and needy, and the most important to reach in our city. After much consideration and prayer, this plan was adopted, presented to, and accepted by the churches in New York and Brooklyn, and it was soon adopted by other cities and States also. Everywhere it has developed astonishing results, increasing Sabbath-schools and churches, and speedily transforming dark neighborhoods.
Forty-four churches of various evangelical denominationsentered upon the work within a few months after its introduction, and quite uniformly the Sabbath-schoolsdoubledtheir scholars within the first month or two, and in some marked instances church members and congregations were more than doubled in numbers within six months. As long as it was faithfully worked it everywhere prospered, demonstrating that the plan was a good one.
It is based on the great command, "Go ye and teach." It believes that every church-member should be a working Christian, a real missionary; that "every man shouldspeak to his neighbor, and each one to his brother;" that every Christian's business should be so arranged as to give a wider scope for his religion, that he may become, in a degree, a voluntary missionary. It proposes tosystematizethe work. Mere voluntary personal effort is at times so fitful and evanescent as not to be sufficiently reliable.
The plan is for every church to take a definite district as its special missionary field—in the city a certain number of blocks and streets, and in the country a number of miles square, or neighborhoods, properly arranged so as to give every other church a portion of the field to work.
All this is to be subdivided by a committee of the church into small sub-sections of from five to fifteen families, proportionate to the number of able members. A sub-section is assigned to the member, and becomes his or her little parish, on which to bestow especial labor, sympathy, and prayers. He is tovisit it every month, invite all the children to some Sunday-school, the family to church, supply with the Bible, tract, etc., and do all possible temporal and spiritual good. Once a month each church devotes one of the weekly prayer-meetings to hearing reports from the visitors, and conferring and praying over this great work. Special care is taken not to proselyte; not to take a child from one school to another, or induce a person to leave one church for another, but to respect the rights of all. Individuals are not considered under any obligations toconfinetheir visits to their assigned districts, but still enjoy the Christian liberty of going everywhere and doing good to all men as they have opportunity.
This work is—1. A holy work. 2. A deliberate work. 3. It is a work of pure good-will. 4. Says Rev. Dr. Chalmers: "No other ministration is to be offered than that of respect and kindness." 5. They are to go just so far "as they will be gratefully met by the population." 6. Visit rich and poor, but carefully select districts adapted to the visitors. 7. Seek the confidence of parents and children; be patient, be persevering, be courageous, be sympathetic, and take no notice of repulses. 8. Enter no house in vain. Leave some kind suggestion, counsel, or sympathy in regard to spiritual or temporal interests. 9. Relieve all want and distress possible; inculcate temperance, cleanliness, and economy. 10. Counsel with mothers with reference to their children. 11. Give a fraternal aspect to yourvisits, and avoid controversy, and generally even argument.
If each professing Christian in our churches who is able would become responsible for the regular visitation of but four neglected families, every family in our land would be faithfully visited. "What a plain, simple, magnificent idea is here presented!" A regular Christian army of occupation for our whole country. Says the Rev. Dr. Guthrie: "It would everywhere bring life into contact with death, and cover the whole outlying population, even as the prophet with his own body covered the dead body of the child." The motto is:Every child in the Sabbath-school, and every family in the Church.