teaching-just like that other, which we made the basis of our former "Suggestions,' the estimation of the Sunday-school as a ministry of the gospel-can easily be imagined. It must be with greater calmness, and vigilance, and power, that the instructor would labour, who should regard the time of his harvest as lying far in the future. And the consideration, that the fruits of what he plants in children are to be looked for when they are grown to be men and women; whilst it makes mere learning-by-rote, and appeals to the lightly-moved feelings of infancy inadmissible; will give intensity to every address to the more deeply-seated affections, and will render him especially studious to preserve harmony amongst the various kinds of teaching he uses,— those directed to the intellect and to the emotions, to the imagination and to the memory, to the reasoning and to the intuitive faculties,— that well-balanced results may approve his work, when years shall tell of what sort it is.' It is unnecessary to follow this out into detail, or to show how it is in perfect keeping with the Suggestions already offered to our readers; we, therefore, pass on to the more important point-the functions of the teacher.

In the Sunday-school, changed in its object and in its operation, as we have contemplated, the teacher is the essential pre-requisite. Wherever there is a teacher, there might be a school; whether there be a congregation or church, or not. Where either or both of these last are, if there be no teacher, according to our notions, there can be no school. We look upon it as a misstatement, which has produced the unhappiest effects, so to speak, of the responsibility of churches (or the church, as some will wrongly say) and congregations in a matter like this, as to obscure the fact, that he only who can discharge the duty of the teacher is responsible for teaching; and that, not because he is one of this or that congregation or church, or of the church-but simply because God has made him able to teach, and ability is always the exact measure of accountability. Surely, if formalism had not sadly usurped the place of life, we should all see that the teacher will always make the school, if school there be; and that it is impossible to make a teacher by merely gathering together a number of children, calling them a school, and giving the charge of them to any one not personally moved to undertake such an office.*

The object of the Sunday-school, as we have regarded it, is the communication to the children, not of views, opinions, doctrines, dogmas, or anything else, which the memory and understanding, solely or principally, are concerned with-but of the truth as it is in Jesus,' the principle (as we are in the habit of calling any hidden,

What we have said above of the responsibility of individuals, and of societies, will not only explain our former remarks upon the desirableness of independency for Sunday-schools; but also, some observations made by correspondents and reviewers, of the "indifferentism" and hostility of "churches" and ministers, to such a change as we have proposed. The experience of the hindrances arising from these causes now, would abundantly justify more peremptory words than we have employed.

inward, spring of conduct, and of what constitutes a man's life) which would make them disciples of Jesus, followers of Him. Now this can be imparted, so far as human agency is able to co-operate in its communication, only by the life of the teacher-by what he is; his own principle' enkindling its like in the souls of those who learn of him. We are not speaking, it must be remembered, of the means by which a child may possibly learn the way to be saved, but of the method by which one who desires to be a teacher of the truth may hope best to lead children to know and to love it.

6

We might take this as a central fact, and we could deduce from it every one of the suggestions' we gave before; the independency of the Sunday-school, its dignity as a ministry of the gospel, &c. But more clearly still does it involve the practical hints, as we will rapidly show. If you have found a true teacher, one who can, out of his own possession of the truth, instruct others, you will naturally form your plans so as to furnish the opportunities for that kind of communion of spirit which is needful for the implantation of that principle; and also to supply what is needful for its support and nurture, till it shall gain so vigorous a growth as to be able to dispense with such culture. The practice of collective simultaneous teaching affords the opportunities desired, for an inexplicable influence is exerted reciprocally by those who receive instruction in common and together; not only is the heart more open, the understanding itself is rendered clearer and more retentive; and not only do the teacher's words convey thought and feeling, every gesture speaks, every tone and look is full of meaning. Further, the records of the life of the Saviour contain just those aspects and embodiments of truth, before which not only can human hearts more warmly meet, but which are the material representations of the principle' whereof we speak, that God himself was pleased to select for the instruction of men in his ways. And, lastly, there can be collected and grouped around lessons from the discourses and conversations, the deeds and the death of Jesus, more numerous and more varied species of information, for the enlargement and strengthening of the mind, and for the association, by natural and graceful bonds, of the trivial things of this world with the soulstirring grandeurs of the world unseen, than around any others.

The first requisite of all, then, is the TEACHER: a requisite so urgent in our view of the Sunday-school, that without him, with a mere locum tenens instead of him, there cannot be what we regard as a school at all. This, however, may be admitted as fully as we could wish. The teacher may have been found, and yet no step be taken towards the actual establishment of a school; we must direct attention to this now, and show how the same principles which we pictured in operation on a large, and tolerably complete, scale, in our former Suggestions,' may be worked out with similar results in narrower circumstances, and with smaller numbers. The possibility of coordinate co-operation, where different kinds of skill in teaching are possessed by like-minded men, as well as of such subordinate cooperation as we described, does not appear to demand specific notice.

6

For unity of purpose, it is not absolutely necessary that there should be but one principal teacher; and as all our readers must by this time have perceived, we expect nothing from formalities, and build all our hopes upon having reality in every part of schools set up for teaching children the truth of God.'

It must not be supposed that, because we so strenuously insist upon the momentous necessity of having a teacher, we underrate the value of apparatus of instruction. Compared with the teacher, indeed (if such disparates may, for once, be compared), the apparatus is of no worth at all; but, having one able to use it, then the more complete it is, the more finished and satisfactory will his work be. Give a genuine artist but a piece of charcoal and a whitened wall, and he will produce a sketch in which beholders shall see embodied, that, the possession of which makes him an artist; supply him with various tints and pencils, or with marble and tools, and that same gift shall display itself in forms of such glorious beauty that the world shall truly deem itself both richer and better for having them; whilst one uninspired by art, with the best means or the most scanty, can create only what is unmeaning or grotesque, barbarous or revolting.*

Let us take the simplest form under which the Sunday-school, as we have imagined it, can appear. The teacher has persuaded some half-a-dozen children to come and talk with him about Jesus. One or two can read pretty well, others with difficulty, and some not at all. The only apparatus' within reach are three or four Testaments and Bibles. The little company requires no other arrangement than will suffice to make each one feel equally in the teacher's regards, and engaged in the same tasks, with all the others. The book with the largest print is secured for the teacher and those who cannot read yet. There is a hymn sung, with spirit enough on the part of some, though a little untunably; and all in stillest silence listen to a very short and simple

* In reply to Mr. Mimpriss' inquiry, we beg to state, that until Mr. M. kindly forwarded us a copy of the little work from which he quotes in his letter, we were scarcely cognizant of the existence of his 'system.' We had seen the graduated lessons, to which we referred in a note, but nothing more. It also becomes us to observe, that many of the features, in which Mr. M. has detected a parallelism between our 'Suggestions' and his own 'System,' are not peculiar to the latter; e.g., the large-printed tablets' for the use of the younger classes, which we took from the British School system; and that many things in our Suggestions,' e.g., the employment of the 'look-and-say' method for teaching reading, are not to be found in the Mimpriss System. The distinction between our notions and those of our respected correspondent is, however, fundamental. We ask for the teacher; while Mr. M. says, 'a successful application of the system, as a whole, depends on the adoption of the apparatus, complete in lessons, maps, and manuals.' (The Mimpriss System,' p. 190.) Mr. M. employs the Life of Christ,' as the basis of a connected and comprehensive study of both the Old and New Testament.' (Ibid. p. 188.) We take it as God's great revelation of his truth, for this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent,' and would use the rest of the Scriptures in illustration of it. We should like to see Mr. Mimpriss' Lessons revised; and paraphrase' both avowed, and employed more satisfactorily, in the lower grades. They would be invaluable in schools such as we yet hope to

see.

prayer. The teacher then, holding in his own the hands of the two youngest, who stand beside him, and look up wonderingly into his face, tells them, in plain and most intelligible language, something of the place where, the time when, and the people amongst whom, the things they are about to read of happened; and he adds a very general account of what these things are. The best reader in the class next reads aloud part of the passage selected; the little ones follow word by word in the teacher's book, aided by his finger or pencil, pointing to them as they are uttered. Questions and remarks, in the pause which ensues, do not interrupt the interest. Other readers in turn succeed, the less perfect being told the words they do not know; and other questions and remarks are interposed. Even the youngest reply to some observations and inquiries. Perhaps one of those at his knee will obtain leave to try and read a few words. Then the teacher reads it all over and passes on to a sort of address, which is familiarly conversational, and though level with the capacity of the eager listeners, as an occasional remark, impetuously breaking in upon the course of his remarks, and unrebuked, for the manner shows that something of what he would effect is done,-it points out relations between the things that children have to do with, and the great and beautiful truths the lesson declares; and between these truths and others which other lessons had taught. And another heartily sung hymn, and gravely spoken prayer, concludes the hour's, or hour-and-a-half's engagement.

According to circumstances-for it may be more convenient to give but one portion of time in the day to this work-after this, or at a later period of the day, the next Sunday's lesson is prepared. It cannot take very long, because the learners are so few, and the means so slender. The elder ones read, and their reading is made, by that invaluable look-and-say' method, a help to the less perfect readers, and an instruction in the barest rudiments for the youngest. It requires but little tact in the teacher to effect this. He is careful that the meaning of the words is made clear to all; and by the help of a slate, or piece of paper, and a pencil, he gives them some notion of the geography of the events related. If he be at all a draughtsman, he may even furnish other illustrations, not first-rate indeed, but yet useful. He may also point out one or two other passages of scripture, the reading of which will throw some light on the lesson in hand; and he may hear some hymns recited, and appoint others to be learned. And, manifestly, it is a labour of love for all parties. Once in a while a little book is lent, or given, confirming and extending the ' good understanding' between the teacher and the taught; and at times a visitor' will be brought by one of the scholars, to join the class for one lesson.

We have seen work like this actually done, so that the practicability is not to be questioned; and our readers can judge whether it differs in anything, save what is accidental and circumstantial, from the work of such a Sunday-school as we described before. It is not necessary to make into pictures any of the numberless intermediate degrees

between the two, for every one can see by them exactly what we

mean.

A 'practicable plan,' as many (perhaps most), think, would be one in which are definitely laid down the outlines of a modus operandi suitable to the greatest number of cases; and which could be made suitable to others by omissions, varying with the sum of money wanting to carry it out to the letter. We wish our readers to see that we have not any ready-formed method of that sort to offer; our reliance being placed upon the earnestness and capability of the teacher principally, or alone. We can well believe that any one who should begin a school of the kind we have just portrayed, would find its numbers increasing, slowly at first, but afterwards more rapidly, continually. He would be constrained to give employment, in the preparation of lessons, to the elder scholars; offers of assistance would be made; accommodation needful for the larger school must be sought and obtained; gradually a better apparatus would be collected; and at every stage the forms and machinery would be full of life, because expressly devised to meet known wants, and to compass clearly anticipated results. If the principles we have urged in so many ways be adopted, the remainder will all follow, as we have attempted to demonstrate by the representation of schools in action, which we have given.*

And now we may assume, that the notions we entertain of Sundayschool reform are not doubtful to our readers; and may hope that our correspondents will be better able to assist us in developing them, so as to prove their applicability to all places and social circles, where a ministry like this is required. We have endeavoured to show, that the one thing needful, to bring back the Sunday-school to such a relation to the present day, as it held to the times in which it originated, is a vital or dynamical change, not a formal one. To train or clip an effete tree into new forms, will not make it yield good fruit; it must be grafted anew. The mere change in the system of drill will go but a little way to make an army victorious; animate it with a new idea, and nothing can stand before it. This is what we have suggested-and the proof of the correctness of our prediction of what would result from such a change, is to be found in the fact, that here and there, scattered through the country, have always been true teachers, who in this spirit have laboured, and with these fruits.

Much discussion and many experiments will be required, before our hopes can be to any extent realized. The thinkers and the workers

as

A correspondent attributes to the 'false position' of existing societies,' stockholding proprietaries,' the non-introduction of many improved works into Sunday-schools. We have often lamented that the capital sunk in common school-books should shut up so many schools to methods, &c., worthy of the dark ages; but it moves more than lamentation when we see societies established ostensibly for the promotion of religion, neglecting means for securing their avowed object, lest they should diminish or destroy the money-value of the less efficient means they have in hand. The spirit of trade in religion; we meet it at every turn now, and wonder why the world is not converted to God?