There is not, and we think there cannot be, adaptation in the same public service to the case of the child and to the case of the adult; and, on this ground, we plead for distinct religious services. Where a separate service is established, it is important to conduct it in a building distinct from the school, and set apart for that particular object. Beside affording convenience for the conduct of religious services, which a school-room with its fittings cannot supply, a children's chapel suggests the idea of a house of public worship, and thus lays the foundation of the habit of attending public Christian ordinances. Hymns and extempore acts of worship should express a child's thoughts, breathe a child's desires, represent a child's circumstances, pour out a child's heart. Scripture read should be chosen in sections and portions as adapted to children, and not be presented in the unbroken chapter and in the order of a book. And a sermon to children is most effective, when containing one leading thought-put forth in kaleidoscopic illustration, with short sentences, words of few syllables, and pointed appeals. Unless there be adaptation in the worship and preaching conducted for children, it would be far better for them to remain in the school under class instruction, or to attend ordinary public worship. But surely the churches possess the instrumentality for the separate services. If they seek, they will find.

For the general Sunday-school it is desirable to have lessons appointed for every sabbath, either by the pastor of the church with which the school is associated, or by some other competent person. The lessons may be used by the whole school-by infants, children, and youth. Adopting the principle of graduation, and amplifying the subject according to the capacity of the pupil, this arrangement is easy. It is advantageous, moreover, to clothe the subject of each lesson in a sentence, rather than to put it out by a mere reference to chapters and verses of Scripture. The subjects of tuition should embrace the evidences of Christianity, Bible-history, doctrines and duties; but all should be subordinate to the exhibition of Jesus Christ as the Saviour of men, and as the true friend of children. Information upon the evidences should be insinuated, not presented formally and avowedly. Injury may be inflicted by presenting naked testimony upon this subject; but it is important that children, who listen to infidel-talk at

VOL. V.

home, and who will meet the atheist and sceptic as soon as they go out to work, should know how to answer, at least to their own satisfaction, the sneers of those who oppose themselves. Bible-history requires amplification :-not that enlargement which involves exaggeration and diffuseness, but that which gives vividness and reality to sacred history. To describe places, to supply dates, to bring collateral circumstances from profane history is to secure this. In this department, good pictures are of great service; they make the eye a door to the mind, while verbal description takes advantage of the ear. It is necessary to give to children, in a few sentences, the sum of the testimony of Scripture on particular points. This is what I mean by "doctrine." In doing this, it is essential to keep distant the controversial and the speculative, and, using simplest speech, to make statements of doctrine as much like as possible to statements of fact. Instruction in duty requires ample explanation; explanation of the reasonableness and of the obligation to certain courses of conduct, attended by full and earnest appeal to strong motive.

To the case of the senior scholars, several of the foregoing remarks will apply. But we may add, that a separate room for their instruction-a distinct devotional exercise in the opening of the classproviding for them a pew in the place of worship-bringing them under the eye of the minister. in his own Bible-classesoccasional social meetings at the house of the teacher, or in the vestry of the chapel with the pastor-are arrangements which are found to work well. And in the instruction, these two things are chiefly required. First, That interesting information should be the channel through which religious truth is conveyed. And, secondly, That personal appeal should be mingled with the giving

of information.

If any one word is capable of expressing what is required to render sabbath-schools more efficient for religious impression, that word is ELEVATION. The object of these institutions requires to be raised to the high ground of religious impression, and kept at that level. Teachers too often aim at reading -at mere information, and not at religious impression. And it is to be feared that there are cases in which the object is not to be found in the sphere of the pupil's welfare at all, but consists in the blind purpose of doing a benevolent

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something; or in a desire for the occu pations or companionships which a sabbath-school supplies. Then the means must be raised to the object: that is, the means must be religious;-they must be instruments allied to God by His sanction and by His appointment. As we sow, we reap. If we sow to the flesh, although it be professedly to the Spirit, we reap corruption. If we sow to the Spirit, we reap life everlasting. As when you place high the reservoir of your fountain, you secure eminence in the play of its waters; so, when you raise the standard of means, you elevate the nature of your success. In years gone by, secular education was sought by sabbath-schools, and for multitudes of children it was thereby secured. Now, as a rule, this is unnecessary. Children can learn to read, and can receive common education on the weekday. Let even the shadows of this secular object be made to disappear, and let it be understood that the sabbath-school is more for the conscience than for the intellect and the heart-that it has chiefly to do with the child's relationships to God and to eternity; and that the whole nature and condition of the child are recognized only because God and Eternity are connected with all objects in Time. These objects, so recognized, would uplift the entire Sabbath-school Institution, and make it the instrument of eternal life to the young. Where these ends are now sought, they are found-and where they are not now enjoyed they would be possessed if sincerely pursued.

The ungodly make impressions on children; the devil makes impressions on children; the inconsistencies of Christian professors make impressions on children; false and impure books make impressions on children; and what shall we say of the godly-of holiness-of the Scriptures-of Christ-and of God? Is our hope from God weaker than our fear from evil? Are we to conclude that those who work for the devil get more help from their master, than those who labour for Christ obtain from their employer? Is the Scripture less able to make wise unto salvation, than impure books are to make foolish unto condemnation? Is there more power in an unholy life, than there is in a life of righteousness? Christ has represented his disciples as the salt of the earth, and as the light of the world. God speaks of the gospel as His own power unto salvation. Let us honour God by honouring Christian influence and gospel truth, and

we shall realize the promise, "Them that honour me I will honour." Now, by the underrating of Christian influences and appliances, many come under the threatening, "Them that despise me shall be lightly esteemed."

ON THE MOST EFFECTUAL METHODS FOR RETAINING SUNDAY-SCHOLARS AS MEMBERS OF OUR CONGREGATIONS, AFTER THEIR ATTENDANCE ON OUR SCHOOLS HAS CEASED.

By Rev. J. L. Poore, of Manchester. THIS statement is, to me, ambiguous. It seems to imply that the object of this paper is to unfold a more excellent way for enlarging our congregations, by the ingathering of youth to the church of God after they have ceased to attend the Sunday-school; or it may mean, that I am to develope the most effectual methods by which our scholars, after having ceased to be exactly boys and girls, may yet be retained in our schools, and so be at the same time members of our congregations. This latter I take to be the right idea.

The subject is new. So far as I know it has not been discussed; at least it is res non scripta. The reason of this neglect being, that the churches have hitherto regarded Sunday-schools only as institutions for teaching poor children to read the Scriptures, and for keeping them out of harm's way during certain portions of the sabbath. There is, therefore, great need for us to consider how this most important instrumentality may be advanced to a higher style. Very different Sundayschools do we expect and hope to see. They are yet, generally, in a rudimental state. We only see the shadowy outline of the future picture. They are capable of prodigious improvement, and we seek their perfection; but for this it is necessary that we cherish a new idea. Schools for children they have been-not seldom dungeons and penitentiaries, only the inmates have been refractory and not penitent. Let them be made sabbath homes for the young, and then the Sunday-school and the house of prayer will be places of familiar resort and holy love. Our Sunday-schools, thoroughly wrought with a holy, intelligent earnestness, will become the most fruitful nurseries of our churches, and the firmest bulwark of our Protestant communities and sabbatic enjoyments.

As a preliminary to more specific inquiries, I notice a prevailing error, which it is necessary to denounce, because, so long as it exists, success is impossible.

In very many, perhaps the majority of schools, scholars having arrived at a certain age, are regularly dismissed from attendance. Hymns are sung on the occasion, and rewards are given. Now, what is this, but to cut the cable, and let the vessel drift with the tide? In most schools, it is looked upon as a matter of course, that the pupils shall retire; they are not expected to abide, and they commonly depart just at the age when danger most threatens them, and when the instructions and counsels of a wise teacher are most needed. Brethren! the standard measure of excellence, by which we have judged, is too low. At the age of fourteen or fifteen a youth leaves the school no surprise is felt-no painful emotions are awakened. It is a thing of course. He has ceased to be a child, and he therefore leaves the school of children. Here is a crisis in his history: instead of bidding farewell, he ought now to be seeking admission to the school; but here practically the system fails. The door of life opens before the lad, and he steps forth into the busy world; but no Mentor, or fidus Achates, walks by his side. How, with such a method, can we shield the youth in whom nature is strong, but whose wisdom is small, and whose experience of danger is less? How can we thus train teachers, or develope the heart so as to win its first ripe fruit? We must alter our notions and amend our doings! The heading of this paper speaks of scholars ceasing to attend the school: we must discard all such phraseology, or use it only in grief. We must expect them to remain, and if they retire, account our labours lost. We must provide for their continuance, and they will not depart. It has always been assumed that they will go, and they have gone. It is high time that we put off this habit of anticipating their departure, and our consequent failure. Let us take for granted that our scholars will remain-make all our arrangements with the distinct conviction that there will be a favourable result-provide the means necessary to reap all the possible fruits of our toil, and failure is next to impossible. The expectation of small success is almost always followed by the expected result. The anticipation of victory nerves the soul with energy and courage; and in our warfare, if we be wise, and good, and bold, success is sure. Depend on it, the young are ready; only meet their wants

give what shall satisfy the longings of their nature, and never doubt that there

is that in the Bible which can meet and gratify those longings; and if it be administered with energy and skill, will prove its perfect adaptation of means to the end-the glory of God, and the salvation of our people. Great and blessed as have been the results of the Sunday-school system, it is capable of indefinite improvement. Its past successes are only pledges of future triumphs. Greater things shall yet be witnessed; only our methods must be adjusted to the new times which are passing over us-our husbandry must be skilled, and accordant with the nature of the soil on which we expend our efforts; and then, whatever human energy and Christian love, baptized with the fire of the Holy Ghost, can accomplish, we shall see performed. The present paper is an humble contribution of suggested means towards that glorious end.

I. The first topic demanding special regard appertains peculiarly to the churches and their officers.

The school is the charge of the church. -The children of the poor are its especial care. Cast on the sympathy of the church from earliest life, few indeed care for them, but the people of God; and who but they can assuage their sorrows, and breathe into them hope of better scenes? How large and unoccupied is the field for the patriotism and the piety of our hearts! Too long were the poor forgotten, and thought of only to be tasked and despised; but now that happily the age of compassion has dawned-now that politicians and statesmen feel, that if the country is to subsist peaceful and strong, the people must be educated, and their wrongs be redressed-will not the church fulfil her divine vocation, and, not neglecting the body, but caring most for the soul, seek by all possible means to diffuse the knowledge and love of God's truth-by which the broken bonds of man's allegiance shall be restored, and his heart be again filled with loyalty and love to Him who claims supremacy in his soul? Our churches do now very generally recognize the duty of caring for the young; but we wish that this conviction of duty should find a more perfect development. We wish that the hold upon their affections gained in the Sundayschool should never be relaxed-that the tie which in early life binds them to the Christian teacher, and to the house of God, should never be dissolved-that the lessons of piety commenced in the infant class, continued in the children's school, developed by the skilled teacher in the

Scripture department, with the Word of Truth open before the scholars, should be enlarged upon, by methods adjusted to advancing life, and adapted to satisfy the longings of youthful desire, in the private classes, from which, to the pulpit teachings of the pastor-instructor alike of teachers and of scholars-the transition would be easy and natural; and if the minister was "apt to teach," skilful to speak the truth with calm intelligence, and learned enough to be perspicuous, so that the untaught in the Word should not be able to mistake his meaning-adapting his instructions to the various ages of his people-addressing each according to their several attributes, then would complaints of the loss of pupils be less frequent, and the seeds sown in tears would be early ripea harvest of joy alike to the sower and to the reaper. To accomplish this end, the church must, with vigour hitherto unknown, and with a ready liberality apportioned to the magnitude of the object, provide the accommodation, without which it is impossible to effectuate this most divine result. Much, very much, depends on the physical arrangements of the schools. Bricks and mortar, limewash and paint, have great influence over the mental and moral efficiency of instruction. The spirit sympathizes with the body, and if its instincts are not complied with, the mind, becoming dissatisfied and restless, will soon produce weariness of the flesh. No amount of zeal on the part of the teacher will overcome the disgust that is felt from the uncomfortableness of the room, and the scholars will leave the unattractive place. Good school buildings ought to be provided, and, if success is to be gained, must be provided. There should be always a separate room for infants, where a large number may be taught collectively by one teacher; another, for those not able to read the Sacred Scriptures; then a third, for the Bible-classes, or Scripture readers-to increase whose numbers every effort should be employed, because they are the staff of the school, and should form its main body. These being separate from the younger classes, can be addressed with a good hope that the instructor from the desk will be understood, and among them order and decorum can be secured. It is of all things necessary to separate these from the babes and the untaught, because they are controlled by power, these by influence; they receive truth implicitly, these ask reasons, and their teachers should be competent to

satisfy the candid inquiries of ingenuous and trustful youth. Then, for those who are neither boys nor girls, but young men and women, and for whose instruction and salvation all the other apparatus of the school is but preparatory, there should be provided separate rooms; for no inducements which we can hold out will ever prevail upon young men and women to receive instruction in the presence of, and interrupted by the voices of infants, or undisciplined boys and girls. It is often asked, as though some mystery hung over the subject, "Why do our scholars leave us, just at the time when we are hoping for fruits?" To account for the fact on the ground of human depravity, or youthful levity, is no answer; but is there not force in this fact? When a boy is outgrowing his boyhood, he is most keenly sensible to sources of disquietude or pleasure. He feels the stirrings of manhood, and he instinctively longs for something without, to meet and answer that which is within. He begins to feel the pride of person. He smartens his attire the mannikin wishes to be treated as a man, and he will therefore have in his school what he cared not for before. He has ceased to herd with boys, and he will be taught apart from them, or he will not be taught at all. He demands somewhat of privacy-a room that shall confer dignity upon him by his use of it, and not impose a degradation. The loss of pupils from dark, dirty, close, illventilated schools, is nature's rebuke for the violation of her laws. Unless we adapt our plans to the fixed and uniform tendencies of humanity, how can we hope to succeed? To contravene radical impulses and affections, which lie at the very centre of man's system, is not the way to be great or good in anything. Hitherto, the attempts made to meet those tendencies have been feeble, and many of them ill-directed. The whole process has been one of restraint. our chapels, so in our schools, the rule has been-little comfort, much devotion. To discipline the mind and to cultivate the heart, the body has been cramped, and the legs tortured; rooms close, and often dirty,--very frequently damp and dark, and seldom healthfully warm. We speak that we do know. All feel the beauty and the comfort of a clean, orderly room; there is a natural taste which can easily be cultivated, and to foster the love of the cheerful and good in material things is one important part of our work-one prime element of success in the spiritual

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object at which we aim. These things are better attended to, but with a sinister purpose, in music saloons, casinos, &c., than in chapels and schools. Youth go to these places at first, not to drink and indulge in vice, but to gratify an innocent longing of their nature, and in obedience to a taste which we have awakened, but have failed to satisfy.

Objection will be made to this demand for superior accommodation, that it is not possible to obtain it. I do not admit the plea. Small congregations have small schools; little, therefore, is needed. As a congregation grows-if it does not grow, there is something wrong and rotten somewhere-the school should grow also, that its members may find useful employ, and with increased numbers augmented resources may be expected. Let provision be made for actual need. Let a room for adults be fitted up, and success there will necessitate the erection or hire of a second. The first success is the pledge and the precursor of future triumph. Traders will not suffer busi

ness

to decline for lack of store, or counter-room; nor must we and when holy zeal thrills our churches, they will not allow souls to perish for want of rooms in which to teach them the truth of God.

II. The second topic relates to the Teachers by whom the adult portions of our Schools are to be taught.

The work of every teacher is to unfold truth of God; to make his scholars understand its principles and perceive its excellency. But the special vocation of those to whom we now refer is to apply the truth to the conscience and the heart; to show that it is sufficient to meet the exigences of moral being, and to prompt obedience of its dictates; and, therefore, they must be men fully alive and awake to actual realities,-of mental power and activity, "apt to teach,' -men who, from the very impulse of their nature, could not, if they would, be idle, but who shall explore the whole mine of truth, and bring its treasures into open view, and then be able to commend them with force and pathos to the soul. For the instruction of such classes, we need teachers imbued with a spirit of intelligent inquiry, of keen observation, and of intellectual firmness,-ready to answer inquiries, to resolve doubts, and to calm the tumult of thought. It is for a lamentation, though certainly not for a reproach to the parties themselves, that many teachers are but half-taught; their

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knowledge is not accurate, and, therefore, if questioned, soon grow uneasy, and the clouded brow indicates their mental perturbation. Undisciplined, if thwarted by an unruly youth, they lose self-command; such never excel in any department, and are worthless for the line of things before us. He who would instruct such a class must himself be governed. If his spirit be troubled, his moral power for good is gone. If he doubts, he is as a teacher lost. We require in our teachers the ability to utter calm, strong thoughts, in a manner which shall indicate consciousness of their truth and worth, else they will never gain the full control and unhesitating confidence of their charge. We want living men, with words of fire and hearts of love; not speaking mummies, uttering only the records of by-gone time, like German critics, very learned, but very cold. Antique lore is good and useful; but a mind awake to the realities of the present is better if the two may not co-exist, give us the latter. But where there is found competent knowledge of ancient things, with a keen sense of the actual and present, there are the materials of a good teacher; piety always being understood as existing to vivify the knowledge of the remote, and to instruct in the application of its truths. The elevation of our teachers is of prime importance; for, if they be not men of enlarged ideas -if not men of moral worth and weight of character—if not baptized with the Holy Ghost, so as to purify their souls and enkindle their intellectual fires-what can we expect in their classes but languor, decay, and death? The teacher must abandon apathy and cold indifference, for fervid love and holy zeal. Ambitious to excel, he must cultivate the best gifts, and strive to be perfect in patience and self-denial. He should despise mediocrity of qualifications for his office, and glow with holy ardour in his work, and expand his mind to take in the full sweep of beneficial agencies, so that his energies shall not be torpid, nor his teachings vapid. Enlightened and intense piety can alone sustain him; especially needful is it that the teachers of such classes should be men full of faith in their work. (See Dunn's Principles, &c., page 13.)

The conviction that success shall result from this kind of toil will nerve the mind and strengthen the heart. The persuasion that victory, though delayed, is sure, will give an energy and a courage not