mankind, to instruct the ignorant, to raise the fallen, to impart that knowledge which will make better children, better citizens, and better men.

As

a magistrate, I feel that I am never doing my duty more efficiently than when I am lending my assistance to prevent crime, rather than punish it, and this reflection produces an additional gratification to the one I have before mentioned, in presiding over this very important meeting this evening.

The Rev. J. H. VINCENT, of Illinois, delegated by the Methodist Episcopal Sunday School Union of America, said, -Mr. Chairman, if it be thought out of place that in this hour of national peril Americans should be abroad, you will allow me on their behalf to suggest, that we are here from no lack of sympathy, from no lack of profound humiliation in view of the clouds and darkness which rest upon our land. But we remember, that though this generation may fall by the sword, there is a rising generation for whom we hope better things. It is that we may receive new truths, and understand and acquire better methods of instructing the children of America, that we are here.

In attempting to offer a report concerning the state and condition of any enterprise or institution, we naturally inquire as to its organic form, its numerical status, its actual achievements, its relative progress, and the quality and strength of its appliances. But there is, back of all these, a better criterion for determining its character and prospects. This criterion is found in the estimate placed upon it by those through whose exertions, whether as original or mediate agents, its labours are to be performed and its organization protected.

Concerning the broad field of Sunday school effort in America, we might inquire, What organizations are at work?-what support do they receive?— what do they accomplish?—and what provisions do they possess for the enlargement of their spheres of influence, and the increase of their efficiency? And we might present to-night many statements as to the number and strength of our various denominational and mission schools, the large sums total annually expended in their support, the quality and quantity of our Sunday school publications, our Sunday school missionary efforts, the methods adopted for securing frequent and candid interchange of opinion and experience between Sunday school operators, and for increasing the information, aptness to teach, and spirituality, which combine to produce the true and efficient Sunday school teacher. It will afford great pleasure to the American delegation, as opportunities may occur during your Conference, to lay before you some of the encouraging statistics of American Sunday school progress in these particulars. I do not know but my colleague may present something of this kind tonight, but for myself, I prefer to go back of these outward indications of vitality and progress, and inquire, What is the estimate placed upon the Sunday school by those whose contributions and efforts are necessary

to sustain it? What does the Church of Christ in America think about this institution? What are the doctrines and what the feelings of the Church, relative to its mission? These questions answered, you will be better qualified to determine what the present Sunday school movements of America signify and promise, than if I were to produce and arrange the statistical Sunday school reports of all the "Unions" and denominational assemblies and conferences in the land. Present successes may be temporary, our numerical advance may have been secured through some sudden effort, which must soon be suspended for want of continued sympathy; and we can hope for permanent progress and prosperity only as we discover in the doctrines held concerning the Sunday school, the pledge of continued sympathy and influence from the Church. We are all familiar with the history of the modern Sunday school movement. In America we cherish the name of Robert Raikes as you do in this happy land. Indeed separate schools had, in many places, been organized before that time. In America-for instance, in Lancaster County, Pennsylvania-a -a man by the name of Ludwig Thacker kept a Sunday school in operation for thirty years before the time of Raikes. But we, with you, understand that it was he who gave the first impulse to the general Sunday school work of the present age. We recognize this noble institution in its present form as one of the many Divine blessings we have received through the hand of mother England. And we honour both the great Giver and the almoner of His bounty. But do we not associate the name of Robert Raikes so intimately with modern Sunday schools, that in our admiration of a mere medium, we have almost conceded, as a fact not to be disputed, the recent and human origination of the Sunday school? In harmony with this opinion we find, that during the earlier stages of the enterprise, and even up to the present, in many localities, it has been regarded as a merely human invention for the religious instruction of certain classes of society, which may be employed or not, according to the opinions held of it by individual members of the Church. So far as the Church itself is concerned, she has no more to do with it than with any other social, moral, or religious society or agency.

In America, among many leading minds, the question has been proposed, Is there not a more intimate relation between the Sunday school and the Church, than the above theory supposes and implies? And in the answer which is being given to this question in a very practical way by the Church of America, I find the secret of all her Sunday school energy, and the promise of a future that shall outsplendour the past, as the glory of the christian eclipses that of the jewish dispensation. And this is the question:--What relation does the Sunday school sustain to the Church? Is it a mere appendage or a constituent part? Is it a voluntary organization, to be sustained by the pious men who approve its designs; or is it an integral portion of the visible Church, entering into the mind of Christ as

one of the future outgrowths of his system, to be developed "in the fulness of time," to be recognized by the authorities of the Church, sustained by her life, and subject to her control? Who does not see the importance of the answers we give? If the Sunday school is only the happy conception of a man, we may experiment upon and either accept or discard it. If successful, we may remember with gratitude the mind through whose observation and ingenuity so beneficent an idea was evolved. But if it be an organic part of the christian Church, if the Sunday school idea is contained in the sacred volume, and if the Church believes this institution was devised and ordained by the Lord, with what energy will she lay hold of it! with what force of authority and bounteousness of contribution will she sustain it! This may not be the time to enter into a thorough discussion of this question. The cause of Sunday schools in America could not be correctly represented, however, without thus indicating the conviction among us, that the Sunday school is an integral and indispensable part of the Church. I do not assert that in any specific form this doctrine has come before our ecclesiastical Councils for discussion, and that the decision has gone forth that the Sunday school is a branch of the Church tree, a part of the Church organism. But I do assert that such are the convictions of our ministry and membership, touching the indispensableness of the Sunday school to Church growth and extension; that they feel the same interest in it, and put forth the same exertions for it, as though it had been commanded specifically in the word of God. And if its appearance in the eighteenth century had been foretold by Jesus Christ, and the Church commanded to receive, recognize, and adopt it, as a Divine gift to the Church and world from the bosom of the Saviour himself, the Church could scarcely assume higher grounds than it has already practically done in our country. If the question "What think ye of Christ?" furnishes such a key to the character and deeds and destiny of men, or the purity of a church, why may not the question "What think ye of this Sunday school cause?" furnish a key to the condition and prospects of that cause in connection with any church?

In harmony with the doctrines advanced among us, the origin of the Sunday school is carried to an age far remote from that of Raikes. In every one of its elements the Sunday school idea was known and employed in the Old Testament days. In every jewish home there was a sabbath school. And this not for the family alone, but for "the stranger within the gates." The "strangers" of the jewish system were in the minority, and they were taken into the Sunday school of the family. The rigid restraints of Paganism during the old dispensation, of Judaism and Paganism under the new, of Romanism during the Middle Ages, kept the lines closely drawn which divided each from the rest. The "strangers" to whom access might be had were still in the minority. After the Reformation, the wide territory between the Romish and Protestant churches was

filled with indifferent, profane, and unbelieving multitudes. The strangers to whom access was opened were now in the majority, and no longer could the Sunday school in the family bring them under its influence; so Robert Raikes, led by the hand of God, took the initiatory step towards bringing out the ark of the Sunday school, which had been kept for ages in the tabernacle of home, and carried it into the realm of darkness, where it shed new home-like light, and where, under new circumstances, it has been fulfilling its old mission on behalf of the stranger and alien. And now

it is the old family Sunday school and the old Bible-searching circle which, in the days of Abraham, Moses, and the Bereans, led the thousands of rich and poor into the knowledge and love of God's word. Such being the estimate placed upon the Sunday school by many of the leading minds in the ministry and laity of the American churches, you will not be surprised to learn that their freshest energies, their largest contributions, their most earnest prayers, their most untiring efforts, are expended in behalf of the Sunday school cause. We have, in our country, schools of the most indifferent character; we have teachers by thousands who are utterly incompetent to perform the work they have undertaken; we have schools that think more of cultivating skill in music and thoroughness of discipline; of the provision of attractive books in their circulating libraries, and the cheer and pleasure of a social hour on the sabbath, than the saving of souls. We have schools that care very little about any of these things-music, drill, books, social gratification, or souls-schools that live by some law which, in its cold and perpetual operation, throws a few adults and children together each sabbath for a hynın, a formal prayer, a fragment of Scripture, a library book, and an icy benediction, without any apparent aim, and with no evidence of vitality whatever. But believe me, these are exceptions to the general rule. Among the mountains, in the thronged cities, in the fertile valleys, on the broad prairies of the great West, wherever there are churches, there are Sunday schools. And in multitudes of places, remote from regular church edifices or organization, Sunday schools are regularly held, and cases without number can be quoted in which the church organization was the outgrowth of the Sunday schools there established. Some of our most valuable practical suggestions in the matter of teaching and order often come from the faithful and intelligent teachers who in these humble places are engaged, as Raikes expressed it, "botanizing in human nature.”

The fruits of this high estimate placed upon the Sunday school cause are to be found

1. In the increased interest of the ministry in its progress. The Sunday school is pre-eminently a sphere for the employment of lay talent. But if it is the nursery of the Church, if it is God's appointed field for the growth of the most tender plants and fragrant flowers of His garden, the commissioned head gardener is guilty if he neglect it. And if there is a sight in

the whole field of clerical life which must excite the pity of angels, it is that furnished by a professed christian minister who regards the Sunday school with indifference, or habitually neglects it. The doctrine already enunciated compels ministerial co-operation. Over the door of the Church the words are inscribed, "Feed my sheep." Over the door of the Sunday school the words, "Feed my lambs." And to the true christian minister they come with equal authority, and he regards them with equal interest. I am most happy to be able to report concerning our American ministry, in all the denominations, that they are taking hold of the Sunday school work with remarkable earnestness. They are largely represented in our great County, State, and National conventions. The claims of the Sunday school are presented in their pulpits with frequency and fervour. It is expected of nearly all ministers that they will preach special sermons to the children; and some are asking whether in every discourse there may not be some telling illustration, some simple exposition, some tearful application, which will not be lost upon the adults, while it rivets the attention and wins the hearts of the children in the congregation. I have known several ministers, who supposed they had no talent for talking to children, who were almost driven by the Church to the attempt; and in every case have succeeded, not only in entertaining and benefiting the direct objects of their effort, but in interesting more than usual the older part of the audience. Our ministers visit the Sunday schools. I know very many who teach regular Bible or senior classes, and others who are present every week at the "teachers' meeting," and many also who hold special classes during the week for the instruction and entertainment of youth.

2. The recognition of the Sunday school by ecclesiastical bodies is another fruit of the doctrine enunciated. To some extent, nearly if not all the denominations of our country do this, and the Methodist Episcopal Church, whose union of 13,447 schools, with 148,632 officers and teachers, and 807,988 scholars, I represent at this Convention, have disciplinary regulations which require from each minister quarterly and annual reports from him concerning his Sunday schools, and each pastor is examined before his own official board, once every three months, as to what he is doing for the relief and instruction of the children. Mr. Wesley, at the time of the Sunday school movement in England, remarked, “I see an immense power in these schools, and wonder that the devil has not started something to oppose them." In 1784, he says in his journal, when the Sunday school was still almost secular in its designs and methods, "I find these schools springing up wherever I go. Perhaps God may have a deeper end therein than men are aware of. Who knows but some of these schools may become nurseries for Christians?" In the same year, in America, the following question and answer were incorporated in the section of our discipline which defines the duties of ministers :-"What shall we do for the rising generation?-who will labour for them?" "Let him who is zealous for God and the