quality which could not be acquired by those, who, like most of the first believers, had lived in sin to the time of their conversion. I, therefore, am disposed to think, that our Lord had not these dispositions of childhood in view, when he required it, as a preparatory step to admission into the Gospel covenant, that we be "like little children." Did He not rather intend an allusion to the state of childhood, as representing the state of every person who is first brought to a just sense of his own condition and need of a Saviour? For instance, a child is ignorant and helpless; it has none of the knowledge or experience necessary for manhood. It must acquire by degrees, and by study, and attention, and exercise, those qualifications which will fit it for the duties of a mature age. It is compelled to learn, to submit to superior knowledge, and to seek for help from those who are able to assist and protect it. These are some of the circumstances of the state of childhood, which seem to correspond to the circumstances of his state, who is converted, and would "enter into the kingdom of heaven." He will feel his own ignorance and helplessness, and his want of those qualities which make a "perfect man, thoroughly furnished unto all good works." He will be aware that he has to go through a course of discipline, of instruction and gradual advancement, before he can attain to the state of a mature and confirmed Christian. He will be ready and anxious to learn, and he will be ever sensible of his need of that divine help and guidance which may enlighten his ignorance and assist his infirmities. This view of the illustration, drawn from the state of children, seems best suited to correct the self-sufficient opinions which are commonly prevalent amongst the Jews, and which, indeed, prevail in all unconverted hearts, and to answer well the question which gave rise to the discussion in Matthew xviii. 1: "Who shall be greatest in the kingdom of heaven ?" The disciples were arguing amongst themselves, as if they were already fit to be "great in the kingdom of heaven." It also establishes a more intelligible connexion with the general context than an ordinary mode of interpretation. "Whoso receiveth one such little child in my name, receiveth me but whoso shall offend one of these little ones which believe in me, &c." Is our Lord here speaking of children in general? I think not; for he says, one such little child," i. e. such as I have just alluded to, and required you to become; such a child in Christ (1 Cor. iii. 1; 1 Pet. ii. 2), who is just entering on a religious course of life. I understand Him to mean, "whoso receives and encourages such a beginner, at the time when he most needs instruction and assistance, is doing it unto me." Indeed, the very words seem to make this sense of the expression necessary-"one of these little ones which believe in me.” A little child, such as our Lord had then "in his arms," could hardly be said to believe in Him. Nor, if we understand it literally, does the exact meaning of our Lord's declarations, or their peculiar force, seem very obvious. But if we apply his expressions to those "new-born babes" in Christ, who are just commencing their religious life, it is plain why he denounces such heavy woe on all who shall throw obstructions in their way, and cause them to relapse into that carnal

state from which they were just emerging. Perhaps the same allusion to the infancy of religious seriousness, may be implied in the following verses of Matt. xviii. 7-" Woe to the world because of offences, &c." At least, that awful caution which occurs in v. 8, 9, is addressed to those who, having taken up the cross of Christ, are discouraged, and tempted to lay it down again, by the difficulties which impede their progress. And in v. 10, "Take heed that ye despise not one of these little ones, for I say unto you, that, in heaven, these angels do always behold the face of my Father which is in heaven," the same sort of persons seem to be still referred to; the next verse, indeed, shews that our Lord had still in view the case of those who were recovered from sin to the true faith and fear of God,-"The Son of man is come to save that which was lost." And the interpretation is further strengthened by the tenor of the parables which immediately follow, and which our Lord thus applies-"I say unto you, that likewise there is joy, in the presence of the angels of God, over one sinner that repenteth.' He still had in view, therefore, the importance of these babes in Christ, in the sight of God. Nor can I help seeing a striking connexion between "the angels" of these "little ones,' who are described as being in the presence of God, and the joy of the angels at every increase of the happy number of converts. No doubt, the angels, who rejoice at the conversion and recovery of a sinner, will feel a continued and anxious interest, especially in the early steps of his religious progress, and are ever awaiting the divine permission to go forth as "ministering spirits" to help those "who shall be (but are not yet) heirs of salvation,” (εἰς διακονίαν ἀποστελλόμενοι διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν,)-Heb. i. 14. I have found this method of interpreting the passages above quoted, well suited both to public instruction and private exhortation in visiting the sick, as being calculated to awaken the conscience and instruct the penitent in the first necessary conditions of salvation. And, therefore, though it may not be the only true sense of them, yet it often tends to edifying. I beg to offer these remarks to your notice.

I am, Sir,

Your faithful servant,

Chester, March, 1833.

G. B. B.

SUNDAY SCHOOLS.

To the Editor of the British Magazine.

SIR,-Your correspondent, Philomathes, No. 9, page 270, in inquiring how to render Sunday Schools effective, touches a subject which calls loudly for public regard. Sunday Schools are a great good, or a great nuisance, according to the principles on which they are founded, and the manner in which they are conducted. Before any thing definite can be said in answer to the question about making them effective, we want some definite notion of the effect to be aimed at by such schools. If it be said to give religious instruction, it is necessary that

we have some distinct notion what we mean by the word religion-a most puzzling word, I conceive, in this unthinking age. If religion be regard to the Almighty God, that regard must imply a deep practical impression upon the mind, of the existence, and of the moral government of God: that is, that fear of the Lord, which is the beginning of wisdom, and by which men depart from evil. The inquiry then seems to be, how can we, as far as may be expected from human agents, teach the knowledge of God, so as to make this impression?

Hav

I suppose before me a class of from fifteen to twenty children, from six to ten years of age. I put them in their places so that they can all see me, and all see each other. I expect them to know and keep their places, and to attend to all I say. If I cannot accomplish this by moderately quick degrees, and without holding a cane, or using any threatening or harsh language, I have no business in any school, except as a mere scholar in a school where teachers are trained. ing gained the attention of my class, and initiated them in habits of ready obedience to my directions-if they can read, and say the catechism, well; if not, I teach them, vivá voce, the Creed, the Lord's Prayer, and the Ten Commandments. I proceed by degrees. I repeat a clause," I believe in God," and ask such questions as follow: Who believes in God? (I, all of us.) In whom do we believe? What do we do? What do you say about God? How many persons are spoken of, when you say I believe in God? Who is one of the two persons? Who is the other? Which of them is said to do something? Which of them believes? Do they both believe? &c. As I add clause after clause, my questions of course multiply, and vary in an increasing proportion. I most carefully avoid putting any answer into the mouth of a child, but lead to the answer by my manner of asking, or of repeating the question. If the answer is not readily given, I change or vary the question, but suffer not the attention to flag by waiting for answers. I take care that the question arises from what has been already learned, and that an answer may be thence derived; and always give preference to such an answer. He that has not an inexhaustible fund of such easy questions ready when he wants them, on any subject proper to be brought before his class in a Sunday School, is unqualified to be a teacher therein. I expect my class to stand at this employment half an hour each Sunday morning, and the same time in the afternoon; and calculate upon getting through the Creed, the Lord's Prayer, and the Ten Commandments, in the course of two or three years. I expect my class to be punctual and constant in attendance. Of course, I must set the example. During this period, many thousand questions will be asked, and many, very many times repeated.

Your present correspondent, Mr. Editor, is no theorist, and knows all about friction; or the circumstances by which, unhappily, the working of the best constructed machinery of a Sunday School is impeded not to mention his sickening acquaintance with the many clumsy, ungain practices, which have been introduced, so as to bring the whole idea of method in teaching religion into public contempt. In two or three years his class, he hopes, will know-—as children can

be supposed to know-a good deal about the Maker of heaven and earth; His sabbath, His worship; about the danger of trifling with His laws, His name, His word, and ordinances, about what they are to believe, and what they are to do. And they will have learned to read too. For, the two remaining halves of an hour, each morning and afternoon, are assiduously employed in learning the letters, if necessary, from an alphabet printed upon a large card, and placed so that all can see, in finding the letters which spell the words we use; and, in constructing little sentences, &c. All this is varied by bringing before the minds of the class the employments suited to the Sabbath; the nature and obligation of public worship; and of that external order, and reverence, and fear, which becomes all those who pretend to regard that God, whose commands we study, and to believe in that Redeemer, about whom so much is said in the Creed.

In the whole of my Sunday School teaching, I endeavour to bear in mind, and to adhere closely to the process of teaching religion, which the Almighty God, in his condescension and mercy, adopted in teaching the world, sunk in ignorance and stupidity. I dwell on all the variety of fucts, and they are many, which come within the comprehension of my class, by which the Almighty, Maker of heaven and earth, discovers to us his wisdom, power, and goodness. The second song of Dr. Watts' comes well in here, as does his third song (for children) when the articles, in the second division of the Creed, are under consideration. But the anniversaries of the church are of incomparable use here, and the great facts of our Saviour's birth, manifestation, death, &c., &c., as they are commemorated in order at their seasons, are dwelt upon each in its season, and in the language of the Liturgy, and of those Scriptures which at the different seasons are interwoven in the Liturgy. I do not mislead the children by introducing public extempore prayer, in which the children cannot join, or sentences in a preaching style, which they almost never understand; but lead them to the understanding of the different prayers and services as found in the prayer book, and direct and assist them to join audibly and reverently in all the services of the Church, which they constantly attend; and encourage the delightful persuasion, that the incense of public worship, in which the accents of children are plentifully mixed, is not therefore the less acceptable to Heaven's Divine Majesty.

My intercourse with children, as a Sunday teacher, is to me no weak incitement to devout affections. It is a spur to the endeavour to cultivate, in myself, that reverence and godly fear, which is requisite to him who would serve God acceptably. The consciousness, how little can be effected without the influence of God's Holy Spirit, is a motive to ask for that influence upon the teacher, that he may proceed with true wisdom and correct judgment in the art of instilling right notions and just principles; and upon the children to prepare and dispose them to receive the instruction so given. And in proportion to the sincerity and intenseness of this devout exercise of mind, will be the unaffected kindness shed over that constant firmness and precision, with which it is necessary for me to conduct myself, in the whole of my

intercourse with the children; thus, by God's blessing, upon my earnest endeavours, I acquire a persuasive manner of address which no art can counterfeit, nor can any fictitious passion inspire; and which, when uniform in the teacher, finds its way to the heart of the pupil : the zeal and animation of the instructor is soon caught by the class, and the delight attending our intercourse becomes great and mutual.

As the class advances, many of the children will be induced to learn more or less at home; for they get to understand what they learn; and carpenters' apprentices, and plough boys, will sometimes be led to repeat the verses they are to say on Sunday, as they follow their employment on week days.

I offer no bounty to any to enlist into my class, save the manifest advantages promised, and as they are promised in holy writ.

I fear, Mr. Editor, that there are many of your readers, if you think proper to insert this note, and some zealous Sunday School managers, who will think I speak parables; in deference to whom I cease for the present, though my heart is full, and pained with the deepest anguish at the wretched state of ignorance and mismanagement discoverable in a large proportion of Sunday Schools, and especially in certain districts. I am, Mr. Editor,

Your obedient Servant,

H. H.

LABOUR RATES.

To the Editor of the British Magazine.

SIR,-In your Magazine for February last, page 211, you have inserted the form of a labour rate, as a guide to parishes who wish to avail themselves of the 2 and 3 of William IV. cap. 64, for the better employment of labourers. You are probably not aware that, as the Act contains no provision for the recovery of any rate or penalty that may be inserted in the rules of the vestry, it is wholly inoperative. I need not, therefore, make any observations upon your* rules; but I will beg to call the attention of your readers to the subject, as it is highly probable the 2 and 3 of William IV. may be presented to the Legislature for amendment.

I am aware that, under the supposed authority of this Act, labour rates have been established in many parishes, and that the majority of the rate payers are satisfied with their working. And when I look at the practical effects of the system, I do not wonder at the satisfaction which is generally expressed. But I view the labour rate system under this Act as a death-blow to tithes, pasture land, and gentlemen's houses, -and as an instrument of evil to the labouring population. To shew the working of this system, I will give you two cases in my own neigh

The Editor begs to say, in answer to several Correspondents, that the article in question was a mere extract from a country newspaper put in as matter of intelligence. It seems very desirable that one part of the country should know what the other is doing. But giving such intelligence implies neither praise nor blame of any scheme mentioned.ED.