your great instrument (truth) will abide-the wheat you sow will abide -or, if it die, it will but die to live; and awaiting you when your day of toil is over, there also abides your hire, which will be placed in your hand with the blessed commendation, "Well done, good and faithful servant."

LECTURE TO SUNDAY-SCHOOL TEACHERS. Delivered for the Sunday-school Union, in Falcon-square Chapel, by the Rev. J. DE KEWER WILLIAMS,

PART II.

(Continued from page 104.)

THE second part of our subject is :

II. THE MEANS BY WHICH THIS END MAY BE INSURED.-Our God is able to execute all his purposes without instrumentality, but is not willing, because it would not be well for us; therefore the means and the end are bound together in his dispensations. And in them all there is unity amidst diversity; so that what is proper in one respect may be in many, and otherwise profitable. Thus this half of our subject is complete in itself; might stand alone as a general duty, right and good. For when that great master of Christian theology, Augustine, was asked, which is the first step to heaven? he answered, Humility: and which is the second step? he replied, Humility: and which is the third step? again he answered, Humility:-which threefold assertion is according to the Scriptures. And of that principle reduced to practice we now speak; an end to be sought by every man for its own sake. But we have to regard it as a means, and to enforce it by a new and strong motive it is good; and it will also lead to good. A fruit of Christian excellence, it is powerful for Christian usefulness. The clothing of humility is at once most becoming and most winning. Superiors approve it, and inferiors in station and in age are attracted by it.

The half sentence which remains for consideration suggests two thoughts, united by the strong bond of gospel truth.

First, The teacher must be A CHRISTIAN.-That of course, many may say: but, perhaps, some here may not say so; lest the inward witness should convict them of inconsistency. In establishing this point I shall not discuss the important question, whether any that do not make a profession of spiritual Christianity should be allowed as Sabbath-school teachers. I believe that in some cases it must be done from necessity, though it should never from choice. But time will not permit me to maintain that opinion; nor is it to my present purpose. To you, dear friends, is my address; to you is my appeal. Upon you individually rests the obligation to give yourself to Christ-a sacrifice for service. That is a personal, a private thing-to you the first of all things. Till you have done that, you can do nothing pleasing to him. What is not of faith, he cannot approve; what is not of love, he will not accept. So would you not teach for nought, you must learn of Christ. Upon this your power also depends. You know with what different force and effect those who have and those who have not personal experience speak. What

energy there is in the saying, "We speak that we do know, and testify that we have seen ;"'—an energy not to be easily withstood. What persuasive earnestness there is in that introduction: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life; that which we have seen and heard declare we unto you, that ye also may have fellowship with us." Then you know the difference between come and go: their different meaning and far different influ ence, which even the little child can discern. Only the one is winning. There is much power in the invitation, "Come to Christ;" there is little power in the injunction, "Go to Christ." Through all Scripture we are not once taught to say, Go. But the Spirit of Christ says "Come;" the Bride of Christ says, "Come;" and every one that loves Christ is charged to say, "Come." O, then, that every teacher was heartily and openly a Christian! zealously affected in his good cause for Christ's sake then would his work be no burden and no rebuke, but full of | joy and hope,-its own reward.

:

But to insure success in it, as well as satisfaction,

Secondly, The teacher should become A LITTLE CHILD.-The apostles were men of good heart, as well as high in office: still they were men of like passions with ourselves. They longed for eminence; and they loved pre-eminence: but their Lord would have them learn better. And in the most striking way he taught them the hard lesson :-" At the same time came the disciples unto Jesus, saying, who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whoso therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me." Which living precept was then enforced by the illustrious example of his own life; and afterwards by that of the beloved disciple, and by that of the greatest of the apostles, who said, "For though I be free from all, yet have I made myself servant unto all, that I might gain the more. To the weak, became I as weak that I might gain the weak. And this I do for the gospel's sake." So that there is the most excellent sanction for the charge, "Mind not high things, but condescend to those that are lowly." But how is this great change to come to pass?-how is this transformation to be accomplished?-how is the man to be converted into a little child? The disciple must be baptized with the Spirit of the Master, "whom in all things it behoved to be made like unto his brethren, that he might be a merciful and faithful High-priest in things pertaining to God." There must be this correspondence, this sympathy, this fellow-feeling between the teacher and the taught. To unfold which thought, I remark that the Christian teacher of children must become a little child;

(1.) By "an honest and good heart."-But for the warrant of Scripture I should not use that expression. Yet there is such a thing, and it is the very thing that we want-the pledge of success. Distrust and deceit are fruits of age, rather than flowers of youth; they are features of character in manhood, rather than in childhood. Sometimes it may be

the reverse; but very seldom. The man will hardly believe anything; the child easily believes everything. The child may have too much faith; the man has far too little faith. And he that is most ready to believe is most worthy to be believed. There is a truthfulness, and there is a transparency about a child, because it has trust; happy then is the heart that cherishes a well-founded confidence. And there is power in the man that speaks his convictions out of such a heart. I like much the portrait of Barnabas, drawn by the pen of inspiration: "He was a good man, and full of the Holy Ghost and of faith." At the foot of which it is said; "And much people was added unto the Lord." Study that picture, and you will perceive the relation between his character and their conversion: a good man cannot labour to do good in faith, and yet in vain. Though success may tarry, especially in the case of children, let such a one wait for it, for it will surely come. It was Paul's own persuasion that persuaded so many others. And the loving faith which has achieved such great things can ever accomplish them.

Again; deceit is a characteristic of the human heart as such, according to the true saying of Jeremiah the prophet. But how different is the heart of a child from that of a man in the kind and degree of guile. To many this seems a good; to more a necessary evil. But he that would well affect the ingenuous soul of a child must feel and show, "whatsoever things are true, honest, just, pure, lovely, and of good report." His conversation must be like that of Paul, "in simplicity and godly sincerity, by the grace of God;" without darkness, and without coldness. O, then, for the sincere heart of a Nathaniel! How it would win the children. O for the tender and gentle heart of the sinless Jesus! how it would draw the children to him.-This must be done.

(2.) By "great plainness of speech."—When children talk together freely how clear are their words,-how well-chosen to convey their meaning. “We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not wept." Their fellows would never ask what they meant, and could not mistake it. Thus they spoke in the days of Jesus, and in the market-places of Judæa. So they speak at this day in our country. And that allusion reminds us that there are no lessons more fit for children than the parables of the Lord from heaven; while to the wisest men they are full of wisdom. So that although we are not told that he often spoke to children, we know that he often spoke for them, even in their own tongue. And if the Most High God deigns to speak after the manner of men, it is a small thing that men should speak after the manner of children, for the same end. His manner, which characterised our meek and lowly Master, and was much used by the most accomplished and profound of his apostles, is ever becoming to the preacher and to the teacher. We must level our bow directly at the mark that we would wish our arrow to strike. If that be the heart of a child, we must not aim upwards, as though intent upon some angel flying through the midst of heaven. Whether indeed such a lofty intelligence would be attracted by "enticing words of man's wisdom," I know not; but of this I am sure, that plainness gives power both with men and with children. Wherefore it is that the Holy Scriptures are in every language the easiest book intended for general reading. So it was a wise and good plan of Archbishop Tillotson to read his sermons to

an unlettered old woman in his house before he preached them; and to change every word and phrase that she did not understand for one simple enough for her. Happy would it be for the church, and happy for the world, if all prelates, and all ministers, and all teachers would go and do likewise! It would, indeed, be wise for the teacher thus to practise upon the most ignorant child in his class; for, when that one comprehended, it would be clear to all.

I know that the objection to this simple style, felt by many, is, that it does not display talent, and does not even prove labour. Wherefore, though they may use plain words in the class, they must employ finer in the address. And, oh! what unintelligibly fine addresses I have sometimes heard, even from those who might have spoken to profit by a mingling of common sense with Scripture. They doubly err in judg ment. Archbishop Usher, speaking of the lofty and glorious things contained in the Scriptures, exclaimed, "How much learning it requires to make these things plain!" And it is always the lamentation of the wisest and best of men in the churches of Christ, that they cannot speak plainly enough to convey their meaning to the minds of all; though it would be easy for them to darken counsel by words without knowledge, -words of more sound than sense. Moreover, whatever talent and whatever labour a man may be able and willing to consecrate to this service, he will find ample scope for them in the illustration of the truths of the gospel. If he would exercise his mental powers, let him explain and enforce the lessons after the manner of our blessed Lord, by illus trations simple in terms, yet sublime in thought as his parables. He will find that he has quite enough to do to equal the thoughts, without striving to exceed the terms. And for myself I had rather invent (if I may presume to make the comparison,) such a story as "the Prodigal Son," or "the Ten Virgins,' -a story that would awaken the conscience and improve the heart of every succeeding generation,-than be the author of the "Novum Organon," or even "The Analogy of Religion." If bowever, any one finds that he has not the imagination for such original illustrations, let him judiciously select and strikingly relate those ready to his hand in Scripture, in history, and in biography; which will be something to do. But if, after all his efforts to do good and well, he is considered plain rather than profound, let me ask the teacher which he should prefer, the praise of men or of God? Let me remind him, that the more he suits himself to his sphere of labour, the more he will be approved of God: let me assure him, that he need not despair of the approval of worthy men. If he ardently desires and endeavours to be plain, that he may win the children of the poor, all such will commend him. For they are always of one mind with our much-loved bard that

says,

"I seek divine simplicity in him

Who handles things divine; and all besides,

Though learn'd with labour, and though much admir'd

By curious eyes, and judgments ill-inform'd,

To me is odious."

But after all, whether odious or admired by others, is a small thing in comparison with the soul of the child and the smile of God. And these are not to be gained without great plainness of speech. Thus, then, you must become a little child.

THE WORK; AND HOW TO DO IT.

A NARRATIVE.-CHAPTER V.

THE second lecture was to be conducted by Henry, and at the given time the youthful company were all quietly assembled. I was requested to open the engagements of the evening by prayer, and then to ask a few questions relative to the last lecture. The lads were also told that a box would be provided for them, to put in any question they had to propose, and that these inquiries would meet with kind attention. "Well, my boys," said Henry, "what do you expect to hear about to-night?" "Human habitations, sir," was the reply. "What do you mean by this expression ?" "The dwellings of men like us, sir." "Do any other animals build besides man ?" Yes, sir, birds do." "Only birds ?" " Yes, sir, insects, bees, and wasps, and the like." "Did you ever hear of the beaver?" "Yes, sir,-no, sir," was the reply. Charles then advanced, holding against the wall a picture of this animal, with its dwelling, and Henry explained it.

66

He told them first that the art of building was as old as Cain, who built a city called Nod. Moses, indeed, does not tell us what methods he employed in constructing it.

The first materials employed by men were probably twigs of trees, formed into huts, somewhat similar, perhaps, to the wigwams of the North American Indians. These were likely to be the habitations of the woodland folks, but those who were situated in rocky districts would find shelter in caves and mountain hollows. The idea of using earth and stones would naturally be suggested to such people.

The tent invented by Jubal, Tubal Cain's brother, might consist of upright poles, secured at the top, and covered with skin. This was not a very ready contrivance, but was a step in advance of the twig architects. Tents came into use when men began to lead a wandering life, and could not be troubled to construct durable habitations in every place they went to with their cattle; but wherever they settled, these frail materials gave place to others of a more substantial nature. Old authors tell us that men first lived in caves; they then imitated birds, and built huts, first of a conical form like a sugar-loaf, made of branches, wide at bottom, and coming to a point at top, covering the whole with leaves and clay. Finding the cone an inconvenient figure, they changed it for the cube, by forming the sides of upright trunks of trees; and interlacing branches; over these they threw beams, likewise interlaced with branches, and covered with clay. Insensibly they came to regard elegance as well as convenience. They stripped the bark from off the trunks, levelled