our schools (instead of 1 in 7), and of these, 14,000 are absent in the morning, and 7,000 in the afternoon, out of 23,000.

Every department of school effort suffers in this particular. Teachers are wanted of a superior order. The skilful training in the infant class requires to be followed up by something much better than monitorial agency in the main school, and the senior classes demand a still higher grade of faithful agents.

With the utmost respect for our noble band of teachers, it must be said that a large proportion of them ought to be found in select Bible-classes, where many would much prefer to be. Thousands of them have received all their education in the school, and thousands more are over-pressed with weekly toil to such an extent, that preparation for their work is well-nigh a thing impossible.

Again, many are in an undecided state, and cannot teach what they do not understand; nor can we desire that they should attempt it. Yet the work of the teacher, whatever it was, is now emphatically religious. That day is passed when" any one" would do. Now, the one thing needful" must not be lacking. We want to beget in our children a deep and intelligent acquaintance with the sacred Scriptures, and we must have teachers well acquainted with the evidences of Christianity, the history of the Bible, and the way of salvation through Christ.

Cultivation of mind and amiable qualities may seem to indicate fitness; but we covet that in the teacher which shall give to the dead letter of teaching the living spirit of understanding, by the grace of God.

We need teachers, not learned so much by books as by practical experience; not teaching religion too intellectually, but seeking the subjugation of the will to God; not stately overseers, but genuine earnest labourers, thoroughly imbued with the spirit of their office, and working for the coming of the Redeemer's kingdom.

These, then, are the great wants of the present time, and it is in these particulars that our present agency feels itself deficient. Where is the help to come from? The school belongs to the church, and to a certain extent the church owns her property in it.

The school is a grand exhibition of religious industry. It works among the common people. It seeks to create religious impression by cultivating the heart, and disciplining the conscience. It is the spiritual school in contradistinction to what some will still call the secular school. By it, the lay element of our churches is brought out for aggressive efforts upon what are designated the dangerous classes.

What can be done by Churches is shown in the case of Birmingham. The Census returns showed that, in the town of Birmingham, there were 18,000 young persons not in Sunday-schools. The Union met, and resolved upon a canvass. All denominations were invited to co-operate. Forty-four schools did unite. Twenty pounds were subscribed. Mr. James prepared an address to parents, the districts were marked out, and three consecutive Sundays were fixed upon for simul

taneous canvass.

On the 11th of April the entire body met for prayer, and on the 15th the work commenced.

There were 718 canvassers, who visited 29,000 families, in which they found 39,000 children, of whom 17,000, between four and eight years of age, did not go to any school. 8,000 were induced to promise attendance on some school, and the result has been the accession of about 5,000 children to the Sunday. schools of the town.

If results so important followed this isolated experiment, what might the Christian Churches of this land do if they were to follow up, by united and continuous efforts, an aggressive movement upon the world outside?

The ministers and the churches, with the teachers of all denominations in London, (where, if any, the need most exists,) are, at the present time, preparing for a similar effort in the Metropolis during the coming winter. Where lies the power of the school? In the confidence of the Church and the strength she can draw out of her ranks. The school must take hold of the heart of the Church, and that loving heart must not deem any talent too good for this class of service. We need to establish the opinion, that the school deserves and demands the highest ability the Church can give. We want to elevate the school-we want teachers of a higher order-and we want a greater admixture of ranks than we at present possess.

The relationship between the church and the school depends very much upon the pastor. He is the head, and, at the same time, the link, and as the teacher, his close connection with the school is most important. As we have said before, our pastors are no strangers to the work; and it is impossible that they should not feel deeply interested in those institutions in which, for the most part, they have been both the students and teachers of spiritual truth.

But it is to be desired, that the identification of the pastor with the school may be personal; that his sympathy, his judicious counsels, and pastoral admonitions, may be valued, as they ought, and that his own hands may be strengthened by the earnest and affectionate labours of his fellow-workers.

It lies mainly with the minister to influence churches to give that countenance and support so much required; and not only to lead in the youthful convert to the post of duty, but to preserve to the school the services of the proved and tried men, whose places, when they leave, it is so hard to supply. Then, again, the preparation by the teacher is a work of such necessity, that nothing can compensate for it. In the present day, we must have preparation, if a teacher is to face the intelligence of a class; but, too often, his position in life, with the claims of a busy world, seem to preclude the full and conscientious discharge of this manifest duty. Where the minister can form his teachers into a class, and instruct them, the object is best attained, as many here can testify; but, where this cannot be done, the influence of the minister may usually secure the bestadapted agency in the church for this purpose. By this means, the whole machinery will be held well together, the quality of the

teaching will be improved, and the work of the teacher greatly facilitated.

Since the meeting at Leicester, when Mr. Martin was asked to bring the subject before this assembly, the question of special religious services for the young has had its full share of publicity. The experience of seven years shows, that, as the proposal has become better understood, most of the difficulties which seemed to beset it have vanished. The plan was objected to on the ground that it was supposed to contemplate the removal of the entire school from the chapel, and the institution of a new order of ministration and new modes of worship. The fact was, that a provision for the infant children only was asked, the teachers being asked to conduct a service which only differed from the services of the adult worship in that it should be adapted to the comprehension and wants of childhood.

The reasonableness of the suggestion has now come to be very generally admitted; there are few large towns where the schools of our own order have not adopted the plan, and, among the clergy, who, at first, raised great objections, the children's service is now decidedly popular.

We cannot alter our religion, but we may adapt our means. For the infants, we say, let the teaching be such that they may be led to feel that worship is a pleasant occupation, and one in which they may take a part; and for the rest, we would urge, that such arrangement be made in our places of worship as may bring them more under the eye of the minister, more within the sound of his voice, and put them in a position to take part in all the parts of worship with interest and understanding.

We believe that this early training will conduce very much to intelligent hearing; and this is all that is desired. If more is asked, it is not well that it should be conceded; for nothing could be more disastrous than that the whole school should be withdrawn from the influence of the pastor and the worship of the great congregation. Neither do we urge the retention of the elementary classes, unless suitable persons are found to conduct the proposed services. In the Church of England the curates are usually charged

with this work; among ourselves, in the absence of such an agency, suitable men from the school, or the church, are sought out, with the concurrence of the pastor; and that member of a Church who can make plain such subjects as it is our desire to teach to the weak intelligence of a child, may well feel honoured in such a ministry.

We have not entered more fully into the consideration of this subject, because it is not new to this assembly, who have not forgotten the eloquent appeals of Mr. Martin, in favour of some special religious service for the young; and because it is a mode of operation which our ministry, when satisfied as to its practicable working, are ready to encourage. It will not be forgotten, that Mr. Horace Mann lays the utmost stress upon this point, and ascribes the loss we continually sustain from the ranks of our elder children to the want of interest they feel in our ordinary religious services. He argues, that this would not be the case if we adapted our plans to meet the wants of little children; and, as to the agency, he expresses the confident belief, in which we heartily concur, that a scheme requiring for its more complete development more aid from those who are, in age, position, and intelligence, considerably superior to those of our present teachers, and who have hitherto sparingly contributed their personal efforts to the cause of the Sunday-school, will soon secure the requisite assistance from the fittest members of the Church.

On the evenings of Tuesday, Wednesday, and Thursday, Public Meetings were held to explain and enforce Congregational Principles, to aid and extend British Missions, and to assist in promoting the cause of General Education and Chapel Building, all of which were numerously attended; but having been so fully reported in the British Banner of Oct. 25 and Oct. 27, we have refrained from giving them here, and have presented our readers with the chief of the interesting and important Papers read at the Morning Sessions.

I will divide the spoil; my soul (naphshi)

shall be filled (or satiated) with them;

I will draw forth my sword; my hand shall disinherit (or repossess) them :

Thou didst blow with thy wind: the sea covered them;

They were overwhelmed (tzalalu) like lead in the mighty waters!

Who is like thee among the gods (or mighty ones) O Jehovah ? 14

Who is like thee? glorious in holiness, 15 Revered with praises-the doer of wonders! 16 Thou didst stretch forth thy right hand-the earth swallowed them.

Thou hast led forth in thy mercy this (zu) people whom thou hast redeemed. 17 Thou hast guided them by thy strength to thy holy habitation. 18

The peoples (or nations, ammim) shall hear; they shall tremble.

Pain shall seize the inhabitants of Palestine: 19

Then the chiefs of Edom shall be troubled; 20 The mighty men (eilei) of Moab, shaking, shall lay hold on them: 21

All the dwellers in Canaan shall melt away:
Terror and fear shall fall upon them:
By the greatness of thine arm they shall be
still as a stone,'

22

Till thy people are passed over, O Jehovah, Until they have passed over, this (zu) people whom thou hast purchased (or acquired).23 Thou shalt bring them, and shalt plant thei in the mountain of thine inheritance, 24 The prepared place (macon) thou hast made for thy dwelling, O Jehovah; The sanctuary, my Lord (Adonai) which thy hands have established (or founded). Jehovah shall reign for ever and ever!

NOTES.

1 He is gloriously exalted.-The original word is reduplicated (ghaoh, gaah) expressing a high degree of elation. The Seventy render it eudoxos dedoxastai, he is glorified gloriously; so the Vulgate, gloriosè magnificatus

est.

2 He hath cast, ramah, literally, he hath flung or pitched, denoting the ease with which the Almighty tossed his proud but contemptible adversaries into the sea. Compare v. 4.

3 Jah, a contracted form of Jehovah, first used in this place, signifying the self-existent One. Compare Psa. Ixviii. 4.

4 I will make him a resting place, anvehu, literally, I will enshrine him; expressive of the resolution of Israel to prepare (like David) an habitation "for the mighty God of Jacob," Psa. cxxxii. 5; or descriptive of their faith in the divine protection, as in Psa. xci. 2, "I will say of the Lord, he is my refuge." So, in Parkhurst from Bates, "I will make him my home, my refuge, my rest."

5 Jehovah is a man of war (Vulgate, quasi vir pugnator), a bold metaphor, denoting strength and courage, 1 Sam. xvii. 23. The prophet Isaiah enlarges on this idea, and describes Jehovah as arrayed in the accoutrements of war," He put on righteousness as a breast-plate, and an helmet of salvation on his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke," Isa. lix. 17. The Seventy render it freely," He crushes the enemies." In Rev. xix. 11-16, the Messiah appears as a warrior, riding on a white horse, waging righteous and successful war against the powers of Antichrist.

6 He hath thrown into the sea.-God not only led them blindfold to their destruction, but shot them (as the word yarah signifies) like an arrow from a bow.

7 His chosen Captains are drowned in the weedy sea. So it is said, Exod. xiv. 7, Pharaoh took six hundred chosen chariots, and Captains over every one of them; "third men," shalishim, next in rank to the Commander-in-Chief. The weedy sea: this is the name constantly applied in Scripture to the Red Sea, so called from the quantity of sea weed found on its shores. It was also called the sea of Edom, as bordering on the territories of Esau; and the word Edom signifying red, Gen. xxv. 30, was mistaken by the Greeks for a descriptive appellation, and translated accordingly. It has no relation to the colour of its waters.

8 They sank to the bottom like a stone.What a lively picture of helpless prostration and irretrievable destruction!

9 Thy right hand, O Lord, is become glorious in strength.-Observe how devoutly the Hebrew poet acknowledges the hand of God in the deliverance of Israel from the host of Pharaoh. So, in the conquest of Canaan, the Psalmist recognises the same divine interposition: "For they got not the land in possession by their own sword, neither did their own arm save them; but thy right hand and thine arm, and the light of thy countenance, because thou hadst a favour unto them." Compare Psa. xliv. 3; lxxxix. 13.

10 It devoured them as chaff.-The wrath of God is compared to a burning flame consuming the chaff or dry stubble-with equal ease did the haughty Egyptians perish at the rebuke of the Almighty. In other places, the same figure is employed. Thus Nahum, foretelling the destruction of Nineveh, says "They shall be devoured as stubble fully dry," Nah. i. 10. Compare Obad. 18; but

especially Mal. iv. 1; Matt. iii. 12. In other places, the ungodly are compared to chaff driven before the wind.

11 By the blast of thy nostrils the waters were gathered together.-So the sacred historian, describing the miraculous passage of the Red Sea, tells us that "the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry, and the waters were divided," Exod. xiv. 21.

12 The depths were congealed, or coagulated, as if frozen or arrested by an invisible impulse, so as to lose their liquid property, and to become sluggish and inert.

13 The enemy said, I will pursue.-What a striking picture of arrogance and pride! The haughty monarch is represented as exulting in the prospect of arresting the trembling fugitives-depriving them of their new-born liberty, recovering the spoil obtained from the Egyptians, and reducing the recaptured slaves to tenfold bondage. As if already secure of his prey, he thus soliloquises in breathless haste: "I will pursue- I will come up to them-I will strip them-I will glut my soul with revenge-I will unsheath my sword-I will repossess them," so the last word, thorishems, is rendered in the margin. It is applied to the driving out or disinheriting the Canaanites when Israel took possession of the land. It was not Pharaoh's purpose or policy to destroy the Hebrews, but to turn them to account by regaining possession of them. In the midst of these towering projects, while building these castles in the air, the Almighty suddenly interposes, and with "a puff of wind" blows the proud boaster and all his warlike host into the depths of the sea! Nothing could be more finely conceived than the contrast between the self-confident boasting of Pharaoh, and the ease with which he and his army are annihilated by "the blast of the Lord." It is the conflict of infantile weakness with gigantic strength. With singular felicity, these words were inscribed, by order of Queen Elizabeth, on the medal struck to comme.. morate the defeat of the Spanish Armada, "Thou didst blow with thy wind, the sea covered them." So, in the somewhat parallel case of Sennacherib, "Behold, says Jehovah, I will send a blast upon him, and he shall hear a rumour, and return to his own land," Isa. xxxvii. 7.

14 Who is like thee among the gods? (Elim, Heb.; in fortibus, Vulgate.)-Jehovah had declared "that against all the gods of Egypt he would execute judgment," and now he had verified his word. So Jethro devoutly acknowledged, "Now, I know that Jehovah is greater than all gods; for in the thing wherein they dealt proudly he was above them," Exod. xviii. 11. The sacred writers delight in descanting on the supremacy of Jehovah over the gods of the heathen: "For who in the heavens can be compared unto the Lord? who amongst the sons of the mighty can be likened unto Jehovah?" Psa. lxxxix. 6. Compare Isa. xl. 18; Jer. x. 16.

15 Glorious in holiness, or glorified; the verb is in the passive voice, niedar: holiness is the peculiar glory of the God of Israel. It is not so much a distinct attribute of his nature, as the united and harmonious opera

tion of all the divine perfections: hence the title tris-hagios "the thrice holy," from the seraphic doxology, Isa. vi. 3; Rev. iv. 8.

16 Fearful in praises, rather to be feared or reverenced in praises (Norah). So in the song of the redeemed in heaven, "Who shall not fear thee and glorify thy name, for thou only art holy." Compare Psa. lxxxix. 7. Doing wonders; literally, the wonder worker, for the word pèlè is in the singular number: He is the true Thaumatourgos, "who only doeth wondrous things." The 13th verse is the beginning of a new subject. The prophet having described the overthrow of the Egyptians by the power of God, proceeds to celebrate his mercy in the deliverance of Israel.

17 Thou hast led forth this people-conducted them gently, nachitha.-So," He led them forth by the right way," Psa. cvii. 7. "He led them through the deep, as an horse in the wilderness, that they should not stumble," Isa. lxiii. 13.

18 Thou hast guided them to thy holy habitation, meaning the land of Canaan, which is denominated God's rest, Psa. xcv. 11, or in anticipation of the favoured city which God would afterwards choose as the place of his special presence: Psa. cxxxii. 13. Compare v. 17. In the 14th and two following verses, the impression produced on the Canaanites and other neighbouring tribes, by the extraordinary delivery wrought out for Israel, is described in a lively and highly poetical manner, and strictly corresponds with the facts of the history. So Caleb and Joshua encouraged their unbelieving countrymen; "Fear not the people of the land, for they are bread for us (that is, an easy prey), their defence is departed from them," Numb. xiv. 9. The terror thus inspired by the exodus from Egypt, and the passage of the Red Sea, is candidly acknowledged by Rahab, in the noble confession of her faith which she made to the spies: "I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint (or melt-the very word used in v. 15) because of you," etc., Josh. ii.

9-11.

19 Pain shall seize, chil, a word applied to the pangs of childbirth. Compare Isa. xiii. 8. So the Seventy, ōdines.

20 The dukes, or chiefs, (Alluphei) of Edom shall be troubled.-This is evident, from their refusing to let Israel pass through their border, and coming out against them "with a strong hand," Numb. xx. 21.

21 The mighty men of Moab, trembling shall take hold on them.-So it is said, "Moab was sore afraid of the people, because they were many: "Numb. xxii. 3; hence the earnestness with which Balak and the elders of Moab appiied to Balaam to curse them.

22 They shall be still as a stone, etc.-This evidently alludes to the passage of the Jordan. It is surprising that at this point, no attempt was made by the Canaanites to dispute the passage with Israel: this was the most likely time and place for throwing the Israelites into confusion, as they ascended the farther bank of the river: but they were allowed quietly to pass over without the slightest disturbance-no enemy appeared; they lay as still and silent (yiddemu) as a stone. This