who should be removed from the family circle, had now not only to mourn the loss of his daughter, but to witness the rapidly declining strength of his wife. The death of his child he had borne with calm submission, telling her that he should soon rejoin her; but the loss of her who had so long been his beloved companion, was a stroke which he had never anticipated, and for which he seemed to be totally unprepared. For a short time his usual firmness appeared to give way, and he could scarcely realize the fact that she was dead, and that, at eighty-five, he was left, as it were, alone. Reflection and prayer, however, recalled him to his right position. He was not alone, for God was with him; and his remaining daughter rejoiced, in the midst of sorrow, that she was permitted to weep with him, and to contribute to his consolation and support. He attended my mother's funeral ; but he mentioned her no more; nor did he ever smile again. His appetite failed. A cough, from which he had suffered much for some preceding winters, now returned, and his strength was evidently giving way. I wished him to return with me to my own house, and tried to awaken his attention by telling him of my garden; but he only replied, while thanking me, that he should not be here long, and could not again leave home.

On the tenth morning after my mother's death, I entered his room, as usual, to inquire after his health, and found him weeping. I think, too, that the enemy was allowed in some degree to harass his mind; for he seemed to be much depressed. I prayed with him, and he joined in the prayer with much earnestness. He said that he had been thinking about dying, and that he believed he was a step nearer to eternity; for that he had been unable to take his breakfast. His mind soon became tranquil, resting where his trust had so long and so exclusively been fixed, on the merciful promise of God, and the merit of his Saviour. I saw, from his appearance, that I should soon be parentless. His eye fixed on my countenance, and he saw there what was passing within: understanding the struggle I experienced, he said, "Let me go." I could not help saying to him another time, "And must I be left alone?" He instantly replied, "No, the Lord will be with you." Seeing me weeping, he said, "Do not weep because I am going to heaven." My mother, on her death-bed, had been much supported by the text,-"Him that cometh unto me I will in no wise cast out;" and my father clung to the same passage. his hopes of eternal life rested in the mercy of God, as shown to the sinner in our Lord Jesus. In the freeness and abundance of that mercy he reposed and rejoiced. After sitting, as if absorbed in thought, for a little time, I heard him say, "Whosoever will, let him take of the water of life freely." I said to him, " And you are willing to come?" "Yes," he replied, "I am; and what is best of all is, He comes to me." He again remarked, "Whosoever will come, may; and therefore I come." "You take Christ at his word?" I added. He replied, with great emphasis, "I do."

All

He rose to dinner, and sat up in his room till about ten o'clock. We passed the time in spiritual conversation. He repeated several hymns expressive of his present feelings of confidence and joy. He physically too weak for any powerful feeling; but it was evident that all within was as bright as it was peaceful. Between five and six on the following morning I was called to see him, and was told that he

was

was much worse. I found him struggling hard for breath. His medical attendant was immediately sent for, who, as soon as he saw him, said, in a whisper, "It is all over with him." My father said, "Doctor, what shall I take for this cough and phlegm ?" "Anything you like, Sir," was the reply. My father instantly said, "Thank you, Doctor: I understand you perfectly." As soon as we were again alone, my father said to me, "Now I know my situation." His breathing had by this time become painfully difficult, and he had to sit in his bed supported by pillows. I asked him if he felt that his God was with him; and he unhesitatingly answered, "Yes." I repeated to him part of St. Paul's language, when he knew that the time of his departure was at hand; and he took up the words, and added, “Henceforth there is laid up for ME a crown of righteousness." He spoke very little after this. Extreme weakness rendered speech difficult at first, and the cough and phlegm of which he had complained soon rendered articulation indistinct, and, indeed, scarcely possible; but he was sensible to the last, and his countenance spoke what his lips were no longer able to utter. I felt that it was a most solemn hour; and, as death drew nearer, the seriousness increased. If I were about to lose a beloved father, he was waiting to be delivered from the burden of the flesh. Death had lost his sting; and God crowned the life of mercy which he had given to his servant "with a triumphant end." At length, without any convulsive movement, or even a sigh, he quietly breathed out his spirit, and fell asleep. He died Feb. 3d, 1841, aged eighty-five. He was buried in the same vault, in the Wesleyan chapel, Higham, in which, only a few days previously, the mortal remains of Mrs. Pressland had been deposited. A tablet is erected to their memory, and another to that of their daughter.

MISCELLANEOUS COMMUNICATIONS.

OUR YOUTH;

OR, THOUGHTS ON SUNDAY-SCHOOL INSTRUCTION.

(To the Editor of the Wesleyan-Methodist Magazine.)

IN Sunday-schools it is practicable, only to a limited extent, to carry out the plans which are requisite to secure a good education; that is, to develope the mental powers, communicate scriptural principles, and form correct habits. The defects connected with them are numerous. The time allotted to them is short, the constant change and educational defects of Teachers, the want of order and method in some schools, and the absence of a judicious and intelligent system of government in others, are serious drawbacks upon the efficiency of such institutions.

Nevertheless, they have conferred immense benefit upon our population. Many thousands have acquired the art of reading the Scriptures, who but for them would not have obtained it. A large amount of scriptural knowledge has been lodged in the minds of youth. Religious principles and feelings have been communicated and awakened, where none previously existed. Habits of cleanliness, and respectability of appearance, have been

promoted; and good order and propriety of behaviour have been extended. They ought not to be unduly exalted, neither should they be undervalued. If they be not adapted thoroughly to educate even the few, they confer considerable benefits on the multitude; and from the number and moral power which they possess, it is of moment that they be made as efficient as possible in that department of the church where they are calculated to be useful. Sunday-schools are peculiarly adapted for, and, when rightly conducted, are intended to secure, the communication of right principles. The time for giving instruction in a Sunday-school is limited : consequently it is desirable that the most effectual way of accomplishing the object should be pursued. A few thoughts on the method to be adopted may be beneficial.

1. The doctrine, truth, or duty to be inculcated should be distinctly set forth.

It will require no lengthened argument to prove that, if a duty be not stated with clearness, the mind, and especially that of a child, cannot comprehend it. The consequence of mistiness and indistinctness here is, that the youth loses all interest in what is communicated; which is evinced by the turning of the eyes toward something that may attract; by the vacant stare, which indicates the mind unengaged; by the yawning and constant change of posture, which proves the exercise to be tiresome. In order to interest the mind and engage the attention, the subject of remark and amplification must be defined, at least in its great outlines, so accurately, that the idea, the truth, may be grasped. If this be not done, our labour is the time of both the Teacher and the taught is misspent.

lost;

Every Teacher should endeavour to obtain clear views of the subjects which he has to inculcate. For no man can express himself clearly or intelligibly, who does not think distinctly and with correctness. The Catechisms and our own Hymn-Book, in constant circulation amongst us, may be studied with great advantage. The doctrines, duties, and privileges of Christianity are stated there with great perspicuity and force. Definitions to be remembered must also be short; but this brevity is likely to make the subject more difficult to be perceived by the youthful mind: hence the great necessity of a Teacher obtaining clear views of the subject which he wishes to inculcate, that he may illustrate it in a variety of ways; for this is the only method by which the disadvantages connected with the unavoidable conciseness of elementary works, such as our Catechisms, can be counteracted. The Teacher must enlarge when needful, and bring the subject before the mind's eye, in numerous forms, in order to interest and instruct. But if the subject be first understood, this will be found a practicable task. When we thoroughly comprehend a truth, it is not very difficult to find illustrations by which to explain it to others.

2. Another characteristic of a good method of instruction is brevity. By brevity I do not mean so much the use of few words in teaching religion, as conciseness in the amount of truth propounded at one time. It may be needful to employ many words to interest the young, and to convey correct views, by divers illustrations, to their minds; but the subject should be presented in small pieces easily grasped. A child may not be competent to grasp an orange; although it can seize and hide in its hand a hazel-nut. And if only a small amount of information is lodged in the mind, the possession of it is seen by the Teacher, and felt by the pupil, to be something gained. But if he should compel his scholar to traverse an undue extent of surface with a view to promote 3 N

VOL. I.-FOURTH SERIES.

his benefit, by placing before him the whole system at once, he will be disappointed. The attention of the pupil will be distracted by the multiplicity of objects, and his capacity will be found inadequate to embrace it. The attempt to overdo produces the absence of interest, the want of attention, the weariness, and exhaustion, so frequently manifested by pupils. If these views be correct, the folly of dragging a class of scholars through two or three long chapters out of the Bible, especially in a heated and polluted atmosphere, must be apparent. Let the attention be confined to five or six verses, in which some leading truth, duty, or fact is recorded; and while the children are pleased, they will at the same time be profited. Presented before them in distinct outlines, they will comprehend the truth. Feeling their competency for their task, they will apply themselves to it with renewed ardour; and application to their studies, instead of being a drudgery, will be a delight.

3. But in order to successful tuition there must be repetition.

No Teacher can reflect upon his own experience without recalling proofs of the truth of this remark. It is found needful in day-schools, where the advantages so greatly preponderate over those of the Sabbath; and if it be needful, where every facility is possessed, in reference to time, experience, and constant practice, how much more is it required in the Sundayschool! As to reading only, repetition is both desirable and requisite. Suppose a class of ten scholars to be required to read a chapter containing twenty verses, each pupil will read only two. In many classes a mistake will be committed in nearly every verse. But when the chapter is gone through, the time for reading is ended, and the books will be collected. It is therefore apparent, to the most casual observer, that where such a practice prevails, a slovenly, uninteresting, and unintelligible manner of reading-if reading it may be called-will be acquired.

But, on the other hand, let the class be confined, say to five verses, and let the scholars be required to read them again and again; and, in the same space of time, the same verse will have been read four times, instead of once. Here the number of corrections, on the same principle, are only onefourth ; and being repeated once or twice, they are more likely to be remembered; so that, by the time the five verses have been read four times over, it may be hoped the reading will have become moderately accurate. I am the more urgent to press this subject on the attention of Teachers, because I have seen the error, so extensively prevalent, of attempting to read too much at once, and in a very imperfect manner; a course which is as disagreeable to the Teacher, as it is useless to the scholar.

Repetition is equally important with reference to a correct understanding of the subject of the lesson. How often do adults detect themselves, when listening to a sermon, in allowing their attention to be diverted! Vagrant thoughts intrude, and prevent close application. If this be the case with grown up persons, how much more may it be expected to be so with children and youth, who have not yet acquired the art of self-control, and whose minds are yet without discipline! If the truth be not perceived by the understanding, and lodged in the memory, very little good has been effected. But, to realize this, there must be frequent repetition.

4. In communicating instruction to youth in a Sabbath-school, it is important to make a personal application of the truth.

Without this, it is well known, the truths of our holy religion may be heard again and again, even by adults, without any impression having been made on the mind. One of the most instructive examples furnished in the

Scriptures, of the necessity and efficacy of personal application, is that of David. (2 Sam. xii.) When the parable delivered by Nathan, exhibiting the oppressive, cruel, and unjust conduct of the rich man, in taking the 'one little ewe lamb," and sparing "to take of his own flock," was first brought before David's mind, the iniquity of the proceeding roused his ire, and excited strong feelings of indignation; and led him to say, "As the Lord liveth, the man that hath done this thing shall surely die; and he shall restore the lamb fourfold, because he did this thing, and because he had no pity." But, in the mean time, he lost sight of his own conduct in seducing Bathsheba, and then murdering Uriah. He little imagined that he was thus expressing just views respecting his own deserts, and passing sentence upon himself for his own wicked proceedings. But when Nathan applied the parable, saying, "Thou art the man," and showed the parallel in all its parts, David confessed, "I have sinned against the Lord." But had Nathan neglected, or wanted the moral courage, to make a faithful and pointed application of his parable, David would not have been at that time brought to feel his guilt, and seek mercy.

When our youth are taught that repentance is a conviction of sin, sorrow on account thereof, hatred and renunciation of it, they should be asked whether they have been convinced of sin; whether they have sorrowed on account of it; whether they hate and renounce it. Thus, with respect to all the doctrines and privileges of Christianity, pupils ought to be examined constantly, whether they have an experimental and saving acquaintance with them.

5. When engaged in teaching his pupils, the Sunday-school Teacher should always manifest serious earnestness.

On The

As is our own state of mind, so, commonly, will be the condition of those who are listening to our instructions. If we are cold and lifeless, they will be indifferent; if we are earnest, they will be interested and attentive. This is especially the case when religious truth is inculcated. this topic, if on any, it is allowed, the Teacher ought to be warm. nature of the subject, the important results that may follow, the interests that are at stake, the brief period that can be devoted exclusively to this duty, justify and demand great fervour; and so general and deep is this conviction, that, where it is absent, the sincerity and honesty of the Teacher are often called in question. Each Teacher should seek a portion of that feeling which animated the Apostle when he said, "The love of Christ constraineth us," or bears us away, as the stream the vessel floating on its bosom. The power of sympathy is well known to be great; and when a Teacher's best feelings and affections are awakened and manifested in the performance of his duty, he will secure esteem and attachment, and thereby promote the best interests of his pupils; they will listen with attention to his instructions, and receive them with docility.

If such be the manner in which the duties of a Sabbath-school Teacher are to be performed, it will be seen, at once, that much previous study, attention, prayer, and preparation are required; and at present it only remains to urge upon Teachers to give themselves more earnestly, prayerfully, and diligently to a work which is confessedly of so great importance. JOHN STEPHENSON.

Grimsby.