Part 10

9. Give each pupil distinctly to understand that every step in your efforts on his behalf is intended to lead him to Christ; that all there is to be desired in this life and in that which is to come, is embodied in this idea; that you expect, as soon as they get their minds clear upon the glad tidings of the gospel, that they will embrace them at once. Life is short, and there is no time to lose. Besides, young people when convinced are generally prompt to act, and therefore there is great encouragement. In fact, no field of benevolent effort is more full of hope and encouragement than this one of which we speak. In a Bible-class in one of our church Sabbath-schools not long since, fifty-five persons united with that church during the current year; and in another church and class, _fifty_, and in another still, _thirty-four_--all as the results of one year's labor. How glorious! Let then our sons and daughters, our clerks, scholars, and servant-girls, all be gathered without delay by the churches of Christ into these adult classes. Thus let the warm, burning influences of the living teacher reach every youthful heart. Says an earnest worker: "Among persons of all ages, truth most frequently has power when spoken by the living voice. The words of a teacher's mouth should be ever warm with the Spirit's breath, and strong with the vital impulses of his throbbing heart. Such words children feel." In the language of one of our Bible commentators, the truth evidently is this: "_That personal effort for the souls of individuals_--the lip, the thought, and the heart of a living man--brought into contact with the lip, thought, and heart of a living man, IS A GRAND INSTITUTION OF GOD FOR THE CONVERSION OF THE WORLD."

There is such a great necessity for adapting each lesson perfectly to the age, acquirements, etc., of the scholar, that I add a single specimen lesson from "The Sunday Teachers' Treasury." It is upon the same subject as that taken up in Mr. Wells's infant-class lesson--"The Passover"--and is given that, by comparison of style, the adaptation of the same lesson to infant and Bible-classes may be seen:

_Specimen Lesson for a Senior Class._

_The Feast of the Passover._

(Exodus xii.)

Circumstances of the Israelites at this time; how solemn, how stirring, how intense in interest! The institution of the Passover seems to have a threefold design. It was--1. An act of faith and obedience on the part of Israel. 2. A memorial of their deliverance. 3. A type of Christ. In the last view we will study it to-day, looking less closely at those points which we had on a former occasion, and connecting with the actual celebration of the Passover that which God connected with it--the feast of unleavened bread and the offering of the first-fruits of the barley harvest.

The Passover, then, was a type of Christ.

I. The victim was to be a lamb; and this title is applied to Christ (John i. 29).

The first altar exhibits a lamb slain; the first act of God for Israel is the slaying of the lamb; the first deed of the new dispensation was presenting, and then offering, the Lamb; the first opening of the sanctuary above, shows the "Lamb that was slain."

1. Without blemish (Matt. xxvii. 4; 1 Pet. i. 19; Heb. vii. 26).

2. Set apart four days (ver. 3, 6; John xii. 1, 12).

3. Roasted with fire (Isa. liii.; Ps. xxii.; Luke xxii. 44).

4. Not a bone to be broken (John xix. 33).

5. All the congregation were to take part (ver. 6; Matt. xxvi. 1; Acts ii. 23-36).

6. The blood was to be shed and sprinkled. Where? On the side-post and upper door-post; not on the floor, where it would be trampled on (compare 1 Pet. i. 19; Heb. x. 29).

It is not enough that Christ's blood is shed; it must be sprinkled on our hearts (Heb. xii. 24; 1 Pet. i. 2). The act of sprinkling it upon the door-posts was equivalent to a profession, "I am the Lord's." It was the means of safety, "When _I see the blood_," etc.

What encouragement for timid Christians! Perhaps, as the angel went on his awful mission, the shriek and wail from some neighboring house would reach the ears of an Israelitish family. A mother might tremble and clasp her child to her breast with fear; her faith might be weak; but if the blood were on the door she was safe, though trembling. "When I see the blood, I will pass over you." "Pass over." The general idea that God was passing through by his destroying angel, and left those doors on which the blood was seen. This, perhaps, is not strictly the meaning. At least, Bishop Lowth, an eminent Hebrew scholar, says, "Two agents are supposed--the destroying angel on his errand of judgment, and Jehovah Himself, as it were, accompanying him; and when he sees the sign, 'springing forward before the door,' he makes Himself the safety of his own" (compare Isa. xxxi. 5).

Peculiar beauty of the type thus viewed. If the blood of the Lamb is sprinkled upon us, we are as safe, though not yet as happy, as the redeemed in heaven (Rom. viii. 1, 31, 33, 34). Nothing but the blood of the great Sacrifice will save the soul. Have you come to it? No outward membership, no self-denial, no suffering, nothing but Christ can save.

II. The paschal sacrifice was to be eaten.

1. The blood was to be sprinkled _before_ the food was eaten. It was consciousness of safety through the blood that enabled them with gladness to partake of the feast. We must have faith in Jesus before we can have communion with him.

2. It was to be eaten with bitter herbs and unleavened bread--the former the emblem of their bitter oppression and the type of sorrow for sin; the latter showing that the redeemed must be holy. They are set free, but it is to be made pure.

III. The Passover was to be kept.

The feast of unleavened bread was to last seven days. It was, as it were, the continuance of the Passover. The one exhibits the _way_ of pardon; the other, the holiness which follows pardon.

IV. In closing our subject, not exhausting it, turn to Leviticus xxiii. 9-11.

1. "On the morrow after the Sabbath," that is, the first day after Passover Sabbath, sometimes the third day after the Passover, sometimes later.

2. The sheaf is evidently "Christ the first-fruits" (1 Cor. xv. 23). Jesus rose the third day after the Passover, and this has become our Sabbath ever since.

3. The first sheaf is the pledge of our resurrection--that is, of our declared acceptance and full freedom by our resurrection (1 Cor. xv. 20).

How full the meaning of the apostle's words, "Christ _our_ _Passover_ is sacrificed for us, therefore let us keep the feast!" Ours is a greater danger, a nobler deliverance, a higher ransom, a grander freedom. Let as live as those who are not their own, but are redeemed from "vain conversation" as well as from death and condemnation.

XVII.

THE ART OF SECURING ATTENTION.

Every one will acknowledge the indispensable necessity of a teacher's securing good attention. By attention we mean "fixity of thought, steadiness of mind."

1. Says Mr. Fitch: "Attention is--1. An act of the _will_. 2. It is _the one_ of all the mental faculties which is most under our control. Therefore the degree of attention we give depends upon our disposition, and is therefore largely a matter of _discipline_, and other things being equal, that teacher will gain the best attention who has most personal influence, and who is looked up to with the greatest respect." (Teacher! is your character, conduct, and manner such as will entitle you to respect?) "3. Attention is a _habit_. If truly given, every day it becomes the easier. And every day we listen languidly to a lesson or sermon the habit of inattention is strengthened."

2. Attention is promoted by a deep and earnest interest in and sympathy with the child, as well as for him. We must enter into sympathy with him, so as to understand his nature, his weaknesses, and his trials, and make all due allowance for them.

3. If the teacher would secure attention, he must be _accurately and abundantly prepared_; for no teacher can teach all he knows, and the moment a teacher approaches the limit of his preparation, he shows his weakness and embarrassment, the child detects it, and he is gone.

4. Improve well the circumstances which surround the daily life of the child, for you must here gather your best illustrations. Teachers can do this, if they are industrious, and will keep their "Sunday-school spectacles on."

5. Give the children frequent change of posture to relieve them. Study to do this especially in infant-classes. Give much freedom of motion and gesture to the little ones. If they speak of God and heaven, let them point and look upward in harmony, and thus teach them in a reverent manner to _act out_ their words and feelings.

6. Simultaneous reading and making of ellipses, leaving the children to fill in a word at the close of the sentence or lesson, will aid in securing attention.

7. Recapitulation is very important to gain the attention. The scholar must give attention to be prepared for the expected review. Therefore always ask in detail, in order to see that all is understood. No child or man ever takes pains to grasp a subject, so as to fasten it in his memory, unless he expects to be called upon for it, or in some way to find use for it hereafter. We cannot retain in our minds isolated or abstract knowledge. Todd beautifully says, "Ask a child if he knows what whiteness is, and he will tell you no; ask him if he knows what a white wall or white paper is, and he knows at once. Ask him if he knows what hardness is, and he will only stare at you; but ask him if he knows what a hard wall, or hard hand, or a hard apple is, and he will tell you at once." Connect the lesson with previous knowledge, and take great care to sustain attention with abundant resources, for if it is once lost, it is a very difficult thing to regain it on the same lesson.

8. _Pictorial_ power. Word-painting by the aid of the imagination and ample details; the power of describing scenes and incidents, so as to appear real to the child's imagination, will assist you in gaining his attention. If you will dwell on all the little details of a fact clearly, you will be graphic in picturing it out in words; and without these details, the teacher may sometimes be very graphic with children, even in the simple act of reading with suitable _emotion_, _emphasis_, and _action_. Said a little girl, "Oh, father, Mr. F., the minister, read the 21st chapter of Revelation in church to-day, and it was just as if he had taken a pencil and paper and pictured it right out before us." It is St. John's elegant description of the Holy City. The Bible makes great use of the imagination in its numerous emblems, metaphors, similes, etc. In fact, we cannot worship God without the aid of the imagination. God is compared to a sun and shield; a rock and refuge. Heaven itself is described with its streets and harps and crowns of gold, its arches, mansions, rivers, etc. Even our divine Redeemer calls himself the vine, the tree, the lamb, the bread, and fountain of living waters.

9. Avoid a stereotyped or routine mode of teaching. If ever so good, strive to improve it; vary it, and freshen it up in some way, and thus keep each child expecting something.

10. Awaken _curiosity_. Archbishop Whately says: "Curiosity is the parent of attention; and a teacher has no more right to expect success from those who have no curiosity to learn, than a husbandman has who sows a field without ploughing it;" duly regard their love of _approbation_ by cherishing their self-respect; and if you would retain attention, patiently cultivate their _inquisitiveness_, for it will prove one of the grateful rewards for your kindness. Says an old writer: "The general occupation of infancy is to inquire. Education _directs_ their _inquiries_." Therefore, bear patiently with your little ones, and answer all their endless questionings. Do not rashly check the rising spirit of free inquiry with an impatient word or frown. Says the poet:

"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, and _especially_ hard 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 of _real interest_ in 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 teacher who 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."

XVIII.

THE ART OF QUESTIONING.

There is a real _art_ in 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 questioning _by 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 skill in 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, was he 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 of _Examination_, in order to find out what the pupil already knows; to gauge his present knowledge, and ascertain what he needs to know.

2. Questions of _explanation_ of particular words, which should be put freely while reading the lesson.

3. Questions of _actual 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 of _recapitulation_ or 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 lesson _into_ the minds of the scholars, and then question it _out_ again. 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 illustration made 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 an _ellipsis_ are 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, questions _applying_ divine 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 the tone 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.