CAN NOTHING MORE BE DONE FOR THE YOUNG?

ARE we to regard Sabbath-schools as the climax of all Christian effort for the young? May we settle it in our hearts that Robert Raikes reached the utmost bounds of religious enterprise, in the juvenile direction, and that now, henceforth, and for ever, we may rest and be thankful? Beyond I the pillars of Hercules, what mariner shall sail? We have Tories in religion as well as in politics, who will be greatly scandalized when we say that the landable labors of our tens of thousands of Sunday-school teachers are a mere installment of the debt which is due from the church of Christ to the little ones around us; the giving of a mere handful of grass instead of the large provender demanded by the injunction, “Feed my lambs.” As some of these Sabbath seminaries are conducted, their benefit is doubtful, in others microscopic, and in very many superficial and temporary. The system is a noble one, and its beneficial results are incalculable, but the manner in which it is sometimes worked out is deplorable. Taking it at its best, and rating it at its highest supposable value, we are Radical enough to assert that it is not all that the children of this age require, nay, nor one half of what might be, and must be, done for them if England is to become a Christian country. Education of a secular sort has been too long withheld by the bickering of rival sects; the nation is now in such a humor that it will have no more of such unenlightened bigotry, but will insist upon it, that every child shall be taught to read and write. Since the sectarian system has in England most evidently failed to reach the needs of the millions, a purely secular system will be established, and will be thrust upon us whether we will or no. There will be a great outcry about the divorcing of religion from education, but we shall not join in it, partly because it is useless to cry over spilt milk — the thing must be, and there is no preventing it; and yet more, because we think we see our way to a great real gain out of a small apparent loss. Children are to lose the religious training which they received in National and British schools: we admit that there may be cases in which the loss will be appreciable, but we think they are few and far between. The lads of the village might generally carry in a hollow tooth all the religion they receive at the charity school. Do not they learn .the church catechism? Yes, but that is not religion, it begins with an assertion of Baptismal Regeneration, maunders about behaving one’s-self lowly .and reverently to-one’s betters in a manner suitable for an American negro previous to the late war, and’ has not a fraction of the simple gospel of Jesus in it from end to end. It will be highly beneficial to the morality of youth to dispense with this miserable farrago, in which the false of superstition and the true of law are hopelessly jumbled. The present religious teachings of our week-day schools is as we believe as nearly as possible a sham, and a most mischievous sham too, since it satisfies the Christian conscience, and lulls to sleep energies which need to be aroused to the performance of a much-neglected Christian duty. Concerning that duty we now offer a few hints preliminary we hope to other suggestions by abler hands; we invite such suggestions, and shall be only too glad to publish them.

Should the Christian church ordinarily expect the week-day schoolmaster to do her work of instructing the young in the fear of the Lord? Will her expectations be fulfilled? The duty rests primarily with;he parent, and then with the schoolmaster, so far as he stands in the parent’s stead; but who will say that the general run of day-school ‘teachers, with from one to two hundred children around them, can act as parents to the boys and girls?

The fact is, that for the five or six hours in the day in which the children are at school, it is quite as much as ‘the master can do to keep order and instil the elements of useful knowledge; he cannot, even if he thinks of such a thing, talk personally and affectionately with each child, and labor for its conversion; and yet this is, to our mind, the only true religious education.

The godly schoolmaster may, and doubtless does, attempt this, but piety is not always found in schoolmasters, nor, indeed, is it the main qualification for the office. The fact is, that the church Of God had better herself see to the work which, we hold, is only occasionally, by a happy chance, within the province of the ordinary day-school teacher. Let the teacher of arithmetic keep to his figures, and if he can sow the good seed at the same time, by all means let him do it, but let not lovers of souls depend much upon the likelihood of his doing so. It is the duty of every tradesman in his business to promote the interests of religion, so far as he has Opportunity, but if there were no especial exhorters and teachers of the gospel, it is to be feared that the stray warnings administered by our grocers and tailors, however praiseworthy, would .not fulfill the lack of ministerial services; in the same way, it is the duty of the pious secular teacher to propagate the faith, but the faith .will soon ‘be in a poor way if it ‘expects much from his exertions, and its votaries slacken their direct and special efforts. There must be means used for the religious education of the young above and apart from any good work done in the ordinary day schools, and the sooner such ‘means are instituted and in vigorous operation the better. To the teachers ‘of our Sunday schools of the true sort, zealous, intelligent, and hardworking, we look for the supply of a great, and growing deficiency.

We think it was an Irish man who recommended the holding of Sunday schools on week-days. The Hibernian has very accurately thrown our suggestion into shape. We have our week-evening services for adults, and these are so valuable that Whitfield said, “When week-day services are given up, farewell to the life of godliness .” can we not have week-day gatherings for the little ones as well? These have long been in operation in our more flourishing and well-conducted schools; could they not become universal and systematic? Why not come to the understanding that the reading, writing, and arithmetic should be the work of the day school, and the word of God the delightful study of. the evening? Might there not be one or two evenings every wed; given by the devoted teacher to his class? Could not all the school meet on such occasions in full force as it does on the Sabbath, names being marked in the attendance book, and the gathering being looked upon as a part of the program of the school? One hour might be long enough, and would neither be burdensome to the teachers nor wearisome to the children. If not practicable in the summer, the winter months might be found in every way suitable. Would it not be well to have courses of lectures, illustrated with diagrams and dissolving views — lectures full of holy truth and godly precept, open freely or at a nominal charge to all the young? This would give the charm of variety and be an admirable plan of fastening truth in the mind. Should there not be more frequent services and meetings for the young, specially aiming at their decision for Christ? With a warm-hearted minister in the chair, two or three lively, earnest adult speakers, and one or two gracious lads to talk a little to their companions, it is marvelous how pleasant and how intensely spiritual such a meeting may become. Prosy talkers, who run on by the half-hour about nothing, being denied the luxury of spoiling the meeting, and the interstices between the addresses being filled up with a few lively revival tunes, the children will be delighted, and with the liberty of clapping their hands and cheering every now and then, there will be no fear of their going to sleep. Prayer meetings for boys and girls, judiciously conducted, will be of abundant service. There should always be an experienced lover of children at their head, and then the fewer grown-up persons tolerated in the room the better. When there are half-a-dozen praying children present, their earnest prayers and tears will be with those of their own age the most potent instrumentality imaginable, Never fear precocity, there is much more danger of indifference and levity. Let wisdom and love preside. The fact of not being able to pray will often, by the blessing of the Holy Spirit, force home conviction upon the young conscience and lead to the best results.

Nor is this all; young people may get good by being enabled to do good. We know classes where the young believers have multiplied till they have become the majority, and then they have, of their own accord, formed a sort of religious society for bringing in others of their playmates and relatives, for looking after absentees, for writing to the unsaved, and for generally seeking the glory of God within the bounds of the class. Fine education, this, for future church members. These young people, have in addition to looking after one another, instituted weekly subscriptions to religious agencies, and formed themselves into a society for giving away tracts, governing all their operations by their own officers, who have been as diligent and vigorous in their duties as the officers of the church. Here, again, unconsciously, the young believers were tutoring themselves as recruits for the army of the Lord. To have a nucleus of godly youths is. the main thing, to foster the idea that youth is the very best time to serve the Lord is the next, but to give frequent occasions for the exercise and fostering of youthful religious principle and feeling is absolutely necessary if much is to be done. We want Bands of Hope, and Life-boat Crews for other purposes besides Total Abstinence. We have never developed the capabilities of youth as we should have done. We have been afraid of encouraging too much, and have discouraged. We have been dubious of the depth and sincerity of children’s graces, and consequently have seen comparatively few young converts. It is partly our pride, the pride of our superior age and knowledge, and partly our unbelief which has deprived us of a great blessing: delivering ourselves from these, we may hope yet to see our churches increased and blessed by bands of Timothies and Samuels, who shall not only be saved from the evils of the age, but shall grow up to be the future strength and glory of our Israel. The Prophet of Nazareth confines not his grace to gray heads and maturity, but he says to-day, as in the days of his flesh, “SUFFER THE LITTLE CHILDREN TO COME UNTO ME.”

In obeying the spirit of his gracious words, we shall discover the balm for England’s ills. Politicians may safely keep to their own proper sphere and educate the brain — no harm will come from the tree of knowledge if the church of God by educating the heart shall furnish the rising generation with fruit from the tree of life; but the matter presses, it is a problem for immediate solution, a work which our hand findeth to do, and which it behooves us to do a; once with all our might, seeing there is no work nor device in the grave whither we are all hastening. C.H. Spurgeon.

SATAN DROPPING THE STONE.

THERE is a huge rock upon the Swiss side of the St. Gothard road, about which an old legend is told by the natives of the neighboring village. The devil was whisking this enormous stone along very merrily at early dawn of day, when he was met by a devout old woman, who, being somewhat alarmed, uttered a prayer at the sight of the unexpected traveler. Such was the power of her prayer, that the demon dropped his burden at once and there it lies, an indisputable proof that the devil is no match for old ladies who know how to invoke the aid of heaven. Mother church has sanctioned many a worse legend than this, for a truthful moral lies upon the surface. let interceding believers make the fiend to tremble always by praying without ceasing. The weakest saint upon his knees is victorious over tall the powers of hell — From the Note Book of my Travels. C. It. S.

VENICE AND THE AUSTRIANS WHEN, years ago, we saw Venice swarming with the hated Austrians, and heard the tramp of the German iron heel in the square of St. Mark, we mourned over the misery of the people, as they pined beneath the oppressor’s yoke. Venice would have been quit, of every one of her lordly matters if she could, but her fetters were not, then to be snapped. Even thus does the believer lament the power of indwelling sin within him; he would fain be rid of every evil desire; to his new nature sin is an alien, and its yoke is heavy, but the set time for the complete deliverance of his soul is not, yet, come. Sweet liberty of holiness, when shall we enjoy thee without molestation from the body of this death? — From the Note/Book of my Travels.

C. H. S.

KITTO AND BIBLICAL LITERATURE.

WE have never read a more striking romance than the life of John Kitto, the pauper, shoemaker, traveler, and author. From beginning to end, his life was full of interesting incidents. Nor less striking are the lessons which that life conveys. The writer owes to the records of Kitto’s perseverance the first impetus to literary study; to his biographer, Mr. J. E. Ryland, the first word of encouragement to literary pursuits; and to the teachings of both the early determinations of boyhood to conquer no small difficulties in the paths to which inclination led him. Kitto’s early life was one of sorrow. He was a poor sickly infant. His first personal recollection was a headache, from which he suffered throughout life. His father was a drunkard. His amiable and tender mother was delicate. The father would not support his child, and the mother could not. He was transferred to his grandmother, who lived in a garret in Plymouth. Here he learnt marvelous tales of fairies and giants. In those old days, when slimy grandmothers considered lying tales to be the swaddling clothes of learning, men with a hundred eyes and ten thousand arms, who could pocket unruly children, and gorge by the dozen wicked men, were the heroes of whom the little world of children’s hearts were found worthy. “Bogie” was a comparatively harmless creature to Kitto. He daily lived, in childhood, in a world of gigantic marvels, which would amuse him when awake, and wriggle and writhe in’ his brains when asleep. From reading eight-page books that were strongly illuminated outside by red and green daubs (oh, horrid combination!) and illustrated inside by patches of blue and’ yellow figures, he took to reading all the books he could borrow. He soon exhausted all the libraries of the poor neighborhood in which he lived, and worried everyone by his passionate desire to borrow more. At twelve years of age, an event occurred which undoubtedly gave a turn to his life. His father was a jobbing mason, and his employment was as precarious as was his sobriety. The young lades assistance was deemed to be indispensable; and at that early age he learned to carry slates to the roofs of houses. In doing this, one day, he lost his presence of mind, and fell from the top of a ladder, into a paved court below. For a fortnight he remained insensible; and when he awoke one morning, he asked for a book. He heard no reply; he observed only a sad, quiet melancholy shake of the head. “Why not speak?” asked the boy in agitated tones. Still he heard nothing: their talking was, to him, a dumbshow. A bystander took a slate, and relieved the boy’s anxiety, by writing words which might have been the means of driving him mad, “You are deaf.”

At fifteen years of age, he was bundled into that hard school — Poverty’s College — the workhouse. And yet, thank God for the workhouse; it has saved many from the prison and Calcraft. While poverty pinches and the streets tempt, better the workhouse full than the prison crammed. Here he was inducted into the arts and mysteries of awl and wax, clamps and lapstones. Then he was apprenticed to a cobbler. His master was cruel, and employed — what shoemakers were once in the frequent habit of using — the strap. At last he appealed to the magistrates. His simple tale was believed, his indentures were canceled, and he was received again into the workhouse: The master of the house took an interest in the lad. Here Kitto kept a diary, which is full of interest and pathetic touches. F4 His intelligent enthusiasm for knowledge burned at red heat. He knew no hindrances; he regarded mountains of difficulties as but winding passages to the valley of success. Poverty made him hardy, disadvantages made him resolute.

Subsequently he became librarian at an institute in Plymouth; then a dentist’s assistant at Exeter. Here he was fully brought to a knowledge of the Savior, and determined to occupy his life and use his literary talents for the advancement of the Redeemer’s kingdom. His first publication consisted of a volume of essays. The Church Missionary Society employed him as printer, at Islington; but he had a quarrel with the head printer about asserting what is known by them as “pie.” The crust was too hard, and he fought against it. Then he went to Malta, to set up Maltese types.

Returning to England, after the lapse of eighteen months, he was asked by his old Quaker friend, Mr. Groves, the dentist of Exeter, whether he would accompany him to the East as tutor to his boys. Without a moment’s hesitation, he replied, “Yes.” This firm, sudden, impulsive resolve shaped his future course. By his travels in Oriental lands he was fitted to occupy the honored position for which God was training him — namely, that of an illustrator of the sacred volume.

We do not purpose to refer to his travels in Persia and other countries. The results of his observations while sojourning there are to be found scattered throughout his works. Arrived at home, he was immediately engaged by the Society for the Diffusion of Useful Knowledge — a society which did great good in its day, and to which we owe that remarkable publication, “The Penny Magazine,” to which nothing in its line had, or has since, appeared comparable for interest and healthy tone. The public owe not a little to the late Mr. Charles Knight for his efforts to diffuse useful wholesome literature. To him we owe the first conception of “The Pictorial Bible,” a work which the best scholars have acknowledged, formed, in its conception and execution, a marked era in Biblical literature. Mr. Knight having suggested the preparation of, this work, Kitto at once set about the task with an alacrity and earnestness that ever characterized his literary efforts. He became a constant visitor to the British. Museum. His working day consisted of sixteen hours — six too many. Yet some one in the world must work hard: for there is plenty to do, and the laborers are few. He refused all assistance, .save the help which his devoted wife always gave him. He called her his “hod-man,” for she day by day went to the Museum, “to collect,” as she herself tells us,” from all the various authorities pointed out by him, such materials as he needed’.” So diffident was Kitto, that when the first few monthly parts of his Bible were published, he was almost afraid to read the reviews that appeared in the public press. His desire was to make this work an acquisition to a poor minister with limited means, and a scanty library: and. we need hardly add how inestimable a boon “The Pictorial Bible” has been to others than ministers, At first Kitto did not place his name on the title page, but when in 1847 a revised edition was called for, this was done. His next prominent work was “The Cyclopaedia of Biblical Literature,” a book which met a great want, but which was not so well edited as it should have been, owing, it is said, to his too delicate conduct towards contributors, He also started and superintended, “The Journal of Sacred Literature,” a magazine which through want of sufficient support, has recently closed its career.

But Kitto’s greatest work, that which brought him most fame, and that which has perhaps done most good, was his last. His idea was originally to prepare a series of popular works, written in a conversational way, on the narrative portions of divine writ. Had he attempted writing in this style, we feel sure he would have failed, and his final work would have become the least popular. The publishers, Messrs. Oliphant, however, very wisely amended the plan, and as the result, “. The Daily Bible Illustrations,” consisting of eight volumes, were produced. It might seem almost too late in the day to say much of a work that has met with such high approval, but the issue of a new, improved, and enlarged edition calls for a few observations upon a work which deserves the utmost degree of commendation. The new edition is splendidly got up; the pages are large and handsome, and the type clear and beautiful. The notes of Dr. Porter we have carefully examined, and we feel sure that they are just the additions which Kitto would have made had he been alive. So well did the author execute his work that comparatively few corrections have been required; and as all these notes have been placed in smaller type, at the end of each chapter, the reader cannot unconsciously mistake the editor for the author of the work. We are glad to have this opportunity of recommending an old favorite book — one which we have read with an enthusiasm that few works can inspire — to the attention of all who love the sacred volume.

Had every intelligent church member and Sunday-school teacher a copy of this valuable work, preachers would be far happier in their work, for they would not need to impart information’ which a-little effort on the weekday might enable people to gain, and might proceed to those deeper spiritual truths which should be the principal, subjects of the Christian teacher.

Kitto was a reverent student of the Bible. He did not go to it as a literary man would to a purely literary book. He did not criticize it as do those Rationalistic writers who are wise above what is written. He had a tender, perception of the hidden beauties of Scripture, and derived great spiritual benefit from its constant perusal; loving the Savior revealed in its pages, he was qualified to give his opinion on the higher matters of revelation. He never trifled with the word of God No theme was too insignificant for him.

His illustrations are seldom fanciful. There is sometimes a lack of smoothness of expression, but the earnestness of a devout mind is always apparent. We do not agree with all his interpretations, nor do we think that his view of Job 19:25-27, which Barnes has popularised, meets the plain grammatical sense of the context and argument. We observe that Dr. Porter adds a note to this chapter, in which he shows plainly enough that Job in those famous words of triumph, declares his firm belief in the “Deliverer” whom with the eye of faith the old patriarch sees standing “at the latter day upon the earth.” Some of Kitto’s illustrations are too ingenious. His chivalrous defense of the women of the Bible, is characteristic of a man whose appreciation of the delicate nature of the fair sex was intensely keen. He devotes one chapter of his “Daily Bible Illustrations” to a favorable view of Job’s wife’s conduct in his affliction, in which good sense and extreme special pleading are combined the latter element rendering it needful to read with independent judgment. Yet the book is generally trustworthy. “He writes,” Dr. Eadie very truthfully says, “with earnestness and living power, and the results of his travels, experience, and research, suffer no deterioration from being moulded anew in the fire of a devout soul, and set in the framework of an ingenuous and healthful piety.”

Poor Kitto’s last days were full of trouble. His want of exercise, his close application to work, the large family for which he had to labor, and the unfriendly headache which ever accompanied him through life, produced the expected evils. Good friends sent him to Germany, but he felt convinced his end was nigh. He was ready for the change, for he was assured that for him a place was prepared in the land of rest.:He died in the year 1854, at the early age of fifty, his last words which were addressed to his wife being, “Pray God take me soon.”

The great lesson of Kitto’s useful life is conveyed in the motto placed in the title-page of his biography, “Per Ardua.” There is a proverb which says, “Resolve never to be poor’.” It is easy to say it — infinitely harder to carry it out.’ Abject poverty may have advantages to graceless, stupid people, but to intelligent minds burning with noble aspirations of service for God, it is not often a blessing. Samuel Johnson, when walking about London streets, penniless, was a great arguer for the advantages of poverty: but then, he says, “I was at the same time very sorry to be poor.” Kitto was at times very poor. On one occasion, he gave his children a slice of bread, and taking them to the window, he observed, “Well, we must look to the butcher’s shop opposite to get the right relish for our bread.” Kitto’s spirit of energy and perseverance has been eulogised elsewhere on many occasions; we need not, therefore, dwell on that particular phase of his character. What pre-eminently characterized Kitto was his robust good sense, and his readiness ever to use it. It is something for a man to attain his ambition: it is a still greater accomplishment for him to be able to consecrate ‘his abilities to the cause of truth; and nothing sweetens labor more than the consciousness of working, however humbly, for the cause of the Savior who suffered and died for us. Kitto had this gratification. Would that other literary men had it likewise!

THE SUNNY SIDE.

NO sooner do you pass the brow of the St. Gothard pass, on your way to Italy, than you perceive that beyond all question, you are on the sunny side of the Alps. The snow is nothing in comparison to the vast accumulation upon the Swiss side of the summit, the wind ceases to be sharp and cutting, and a very few minutes’ ride. brings you into a balmy air which makes you forget that you are so greatly elevated above the sea level. There is a very manifest difference between the southern side and the bleak northern aspect. He who climbs above the cares of the world and turns his face to his God, has found the sunny side of life. The world’s side of the hill is chill and freezing to a spiritual mind, but the Lord’s presence gives a warmth of joy which turns winter into summer. Some pilgrims to heaven appear never to have passed the summit of religious difficulty; they are still toiling over the Devil’s bridge, or loitering at Andermatt, or plunging into the deep snowdrifts of their own personal unworthiness, ever learning but never coming to a full knowledge of the truth; they have not attained to a comfortable perception of the glory, preciousness, and all-sufficiency of the Lord Jesus, and therefore abide amid the winter of their doubts and fears.

If they had but faith to surmount their spiritual impediments, how changed would everything become. It is fair traveling with a sunny land smiling before your eyes, especially when you retain a grateful remembrance of the bleak and wintry road which you have traversed; but it is sorry work to be always stopping on the Swiss side of the mountain. How is it that so many do this? — From the Note Book of my Travels.

C.H. Spurgeon.

THE GREAT TUN OF HEIDELBERG.

MONSTROUS vat certainly. It might hold eight hundred hogsheads of wine at the least; but what is the use of such wasted capacity, since for nearly a hundred years them has not been a drop of liquor in it? Hollow and sounding, empty and void and waste, vintages come and go, and find it perishing of dry rot. An empty cask is not so great a speckle after all, let its size be what it may, though old travelers called this monster one of the wonders of the world. What a thousand pities it is that many men of genius and of learning are, in respect of usefulness, no better than this huge but empty tun of Heidelberg! Very captious are their minds, but very unpractical. Better be a poor household kilderkin and give forth one’s little freely, than exist as a useless prodigy, capable of much and available for nothing. — From the Note Book of my Travels. C. H. S.

JOHN CAIRD ON THE DECLINING INFLUENCE OF THE PULPIT.

TO complain that the former days were better than now is a common diversion and a frequent infirmity, a diversion for sour spirits, and an infirmity of impatient minds. It may be harmless if confined to the complainant’s own bosom, and according as it may be true or false it may be beneficial or baneful when proclaimed abroad. The spirit of the utterance wilt have much to do with its value, and the remedies which the prophet of woe prescribes for the evil which he deplores must in a great measure apportion the judgment due to his lamentation. Vain is the cry if the evil be not there; equally vain if [here be no balm in Gilead, no physician for the disease of Israel. In the March number of Good Words, a dirge who has, before now, taken up his parable in the presence of royalty, comes forth as a wailing prophet of the exceeding great and bitter cry, “The pulpit is fallen, the glory weep between the porch and the altar, and proclaim a fast, and gather a solemn assembly, since the excellency has departed` from Zion and the majesty out of the midst of Judah. “How is the gold become dim? How is the most fine gold changed? The precious runs of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter?” Not that our present prophet bids us humble ourselves, or seek the Lord by prayer, or invoke the energy of the Holy Ghost, or wait upon the great Head of the Church for deliverance; far from it; he has no burden from the Lord as to such “archaic” and “conventions” instructions; his message to this enlightened and thoughtful age is far better adapted to the present times and the existing phases of society. He sees no need to warn ministers to cultivate fellowship with God, but much more cause to bid them keep abreast of the culture of the age and know something of what its deepest speculators have said and its sweetest poets have sung. He is not afraid lest the cross of Christ and the doctrines of the gospel should be obscured by human wisdom, but he is very severe upon those “who insist upon our identifying divine truth with the historic accidents and archaic forms in which it has been couched, with the literal interpretation of the language of allegory and symbol, with statements, which true and beautiful as poetry, lose their reality and beauty when construed as literal fact.” What that fine jargon means, those who are acquainted with Broad School innuendoes very well know. Sermons am not recommended to be baptized with power from on high, but it is said to be of the first importance that they should bear traces of careful thought, logical arrangement, cosecution of argument conclusiveness of result; they must contain novel and interesting interpretations of Scripture, and sparkle with imagery: lacking these the anditor goes away discontented, and reads with entire assent a sneering article in the next Times, or Saturday Review, on the decline of the pulpit in modern times.

Now we are prepared to endorse any man’s opinion who shall say that it is most desirable that our ministers should be well educated; and should command respect by their substantial attainments, but we are indignant when we find these secondary matters thrust into the first place, and the weightiest of all considerations, compared with which these are light as feathers, thrust into oblivion. Moreover we are not prepared to allow that the school of preaching which the writer of the Good Words article would desiderate would be any gain to the church or to the world if it could be called forth from our universities and theological schools; on the contrary, we believe that no greater calamity could befall mankind than to be preached to by such men as “the highly cultured and fastidiously critical class” would patronize. The high culture of a mortal man! Bah! How ludicrous it must seem to the Eternal mind! Vain man would be wise, though he be born like a wild ass’s colt. Refinement of intellect to be the guide of gospel ministrations! What then means the apostle when he says, “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God, for I determined not to know any thing among you, save Jesus Christ, and him crucified.

And I was with you in weakness, and in fear, and in much trembling, and my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God. Corinthians 2.

When men who imagine themselves to have great genius, and to be qualified judges of pulpit excellence condescend to descant upon their brethren, they have generally a superabundance of sneers at hand. While they themselves may never have won for Jesus a dozen hearts in all their lives, those earnest evangelists who are instant in season and out of season, and whom their Master honors with his Spirit’s approbation, are ridiculed as “showy, ready-tongued, loud-voiced, shallow declaimers,” whose dogmatism is rigid in proportion to its feebleness. Saul, because he is head and shoulders taller than others, despises the shepherd, forgetting whose hand it was that slew Goliath, or perhaps hating him the more because he had wrought a service of which the monarch was incapable. Indifferent themselves to the very fundamentals of truth, craving always a liberty to depart from the standards of the faith, and yet to eat the bread of the church, the gentlemen of the superfine, cream-laid order, hang up before men’s eyes a caricature of the “faithful” minister who adheres steadfastly to the once-delivered faith, and point at him the finger of scorn. To preach the gospel as it is revealed, is to these men to be servile; to mutilate it is independence of mind; to be simple and fervent is to adopt conventional verbiage and conventional solemnity. Yes, conventional, that is the word, which is over and over again dealt out judicially, as though it meant something criminal. Scattered all over England and Scotland are selfeducated men who have been called of God to be soul-winners, who care not a jot for what Darwin or Colenso, or even the great Scotch Latitudinarians may have to say for themselves who are doing their work all the better because they have eschewed the refinements of modern skepticism, and have not come into the secret of the new liberalism. These may be pooh-poohed as much behind their times, but we are persuaded that they have contributed far more to maintain the power of the pulpit than anything which has been achieved by the “deep-thinking” and freethinking doctors and professors with all their boasts. If the pulpit be declining in power, it is due in a great measure to the men who mistake error for freshness, self-conceit for culture, and a determination to go astray for nobility of mind. So far from despising brethren of small literary accomplishments who excel in spiritual power and life, it is our duty to have them in abundant honor, to cheer them under their difficulties, and imitate them in their industrious use of their few talents. They can arouse a conscience though they cannot elucidate a problem; they can stir the affections, though they cannot revel in poetic imagery; they can reclaim sinners, though they cannot mystify with subtleties. If the fields of literature and science do not entice them, have they not enough of understanding if they are mighty in the Scriptures? If they are devoid of the fear of “creating an aversion in men of taste to evangelical religion,” may it not suffice them to have a holy fear of being unfaithful to the consciences of men? Suppose that they do not quote from learned authorities, does not the word of God possess a superlative authority in its authorship and truth? What if they never attempt to prove a doctrine of revelation by an appeal to so-called “natural religion,” have not the truths themselves a self-evidencing power? They have not denounced their more learned brethren, or laid the supposed decline of the pulpit at their door, where then is the politeness and refinement so much vaunted? Is it needful to say where is the Christian spirit which allows the” intellectual” and “cultured” to talk so lightly of men whom the Lord has chosen? Are supercilious arrogance and censorious uncharitableness the choice fruits of “thorough culture”? Then, thank heaven, there are a few who have escaped the privilege, and can yet believe that whether learned or unlearned, gracious men may do good service for Christ.

The fact is that the cant which dins into our ears such ungenerous phrases as “superficial culture, and narrowness of thought,” “shallow dogmatism and merest platitudes,” and smirkingly boasts its own intellectual superiority, is known to be cant by all thoughtful men, and is treated as such. When the celebrated Cobbler How, with much learning, proved the uselessness of all learning, men smiled, and went on their way, but when professors A, B, or C, with much scorn, traduce their less philosophical brethren, some men think it time to rebuke them sharply for their own sake and for others. There is no truth whatever in the cry of the fastidious school; the world will no more be saved by carnal wisdom now than in times gone by. When our Lord selected his apostles they were evidently chosen not on account of their intellectual endowments or scientific acquisitions, but on account of their religious character. John was perhaps accustomed to better society than Peter. Luke may have enjoyed a good education; Paul was skilled in the learning of the schools; but the rest were men of little scholarship. It would seem that our Lord chose as the first preachers of the gospel men of every variety of attainment and grade of intellectual culture, neither repudiating nor glorifying intellect, but using it and everything else that is human for his own glory. “But,” says Dr. Wayland, “It will be said, of course, that our circumstances at the present day are very different from those at the time of the apostles. This is more easily said than proved. The whole world of heathenism was then arrayed against the church of Christ. Never was the cultivation of the intellect and the taste carried to higher perfection. The poets, and orators, the historians, sculptors, and architects of this heathen world, are, to the present day, our acknowledged masters. The church of Christ was sent forth to subdue this cultivated and intellectual world, and the masses associated with it. And what was the class of men of whom this church and its leaders were composed? They were stigmatized as unlearned and ignorant. The intellectual difference between them and the men whom they were called to meet, was as great in the times of the apostles as it has ever been since. Yet God chose the weak things of the world to confound the mighty. When men of more disciplined mind were wanting, they were called by the Head of the church; but even here, the greatest of them all declared that he made no use of excellency of speech, or of wisdom, in declaring the testimony of God; that he determined to know nothing but Jesus Christ and him crucified. There is nothing really in the relative condition of the parties which would render a rule inapplicable now which was applicable then.” We greatly doubt whether the Christian pulpit was ever more generally powerful than at the present moment; certainly congregations were never larger, nor religious effort as a rule more abundant. Far enough are we from being satisfied, but still there is much to rejoice over as well as much to deplore. We could rehearse the names of a score of active, useful, attractive, spiritually-minded evangelists, all exceedingly popular and powerful, and this we the more rejoice in because this class has only of late been called into existence. In our own denomination alone we have pastors whose churches from year to year increase at a ratio altogether unprecedented, in modern times. Bad as things are they are not worse, but much better than formerly, and this is owing mainly to the growing power of the pulpit. We do not believe that our educated people care an atom for the brilliant sermons which Mr. Caird would prescribe for them. The thoughtful and intellectual men with whom we are acquainted, tell us that they do not want that kind of refreshment on the Sabbath; being eminent in their professions they find enough of the intellectual in their daily work, and are just the men above all others who delight in the simple, earnest appeal to the heart and conscience. Preach Christ to them with the Holy Ghost sent down from heaven, and they will be content, but try. to dazzle them with the fireworks of intellectual display, and they will tell you that the articles in a respectable review are far preferable.

If, indeed, the ministry be declining in power, let us betake ourselves to the grand resource of prayer; let us invoke the Holy Spirit’s aid; let us pray the Lord of the harvest to send forth laborers into his harvest. Then as matters of detail let us purge our colleges of skeptical professors, let us make the training more homiletical and less metaphysical, let us seek after unction rather than intellect, and encourage our young men in pursuits of practical evangelism rather than speculative theorizing. In opposition to learned men, who by elaborate essays cry up the Diana or Minerva of their idolatry, let us look to the heavenly Comforter, and have respect unto that Scripture, “Not by might, nor by power, but by my Spirit, saith the Lord.” C.H. Spurgeon

OUR PERSONAL TESTIMONY TO A FAITHFULGOD.

YEARS ago, when we first opened our College, and waited upon the Lord in prayer for the means, he suddenly sent us £200 when our funds were at the lowest ebb. Who the friend was from whom the money came we were never able to guess, but little can that bountiful heart, know how the timely gift cheered a heavy heart, and probably kept in existence an institution which otherwise, humanly speaking, must have come to an untimely end.

No one but the Lord knows the searchings of heart we have had since then, for times of depression have occurred in which we have been tried with the question, “Is it the Lord’s work, or is it only a whim of your own? If his work, of course he will carry it on, but if not you will run into debt and be ruined.” Frequently have we looked the matter in the face and said, “Even so, .if it be not his work let it cease, and cease at once; but it is his work, and be will support it, and that without our dreaming of debt. Every penny we have in the world we will spend, and then if no assistance comes, the students must go, and the Lord’s will be done.” Always at these junctures we have experienced remarkable deliverances, one of which we recorded last month. Our stores were not quite exhausted, but still funds were not coming in with regularity, and therefore unbelief reminded us that our late illness, and our present inability to travel, would inevitably cripple our resources; before we could answer the evil suggestion, the large sum of £1,000 which we mentioned last month, came to hand, and we could but see the hand of God in it. To walk by faith is the gift of God, and is a path as full of joys and trials as the sea is full of waves. Our College is our daily anxiety and delight. It sends us often to our knees in prayer, and as often to our God in praise. Our college is doing a very remarkable work which the Lord is singularly blessing; but its secret history, full of struggle and labor, hope, disappointment, and success, is intertwisted with the very roots of our heart. We cannot expect others to feel the interest in it that we do; but we wish they did, for the effort is not for our profit, but for the good of the Lord’s church in which every member of Christ has a share. The loving words which we have received with donations, small or great, have been a sweet reward for much labor, and have often lifted up our drooping hands.

The Lord reward abundantly those of his servants who have thus cheered a willing worker, who sighs and groans daily because he cannot do more for his Lord, but who witnesses joyfully to the fact that the Lord is good, and suffers not those who wait on him to be ashamed. He is ready to help the faithful — even their little faith he does not despise; he comes to the rescue of Peter when he is beginning to sink, and enables him yet to walk the waves. Blessed are all they who put their trust in him. Tremblers, be of good courage, ye weary ones, take heart, for while Jehovah lives the faithful shall never be confounded.

THE THREE PRIESTS THIS is no fancy sketch, but is the faithful representation of three clergymen of the church of England while performing some of their favorite devotional exercises. They are presented to the reader that he may be duly impressed with the fact that the church of EnglandIS THE GREAT BULWARK OF PROTESTANTISM! Behold before you three of the goodly buttresses of that bulwark! Disestablish and disendow the church of England, and we are told that Popery will find nothing left to stay its onward rush. It is well for us to know our benefactors; look then, gentle reader, and look again at three of the many clerical breakwaters which prevent our being deluged by the abominations of Rome! Those birettas, and copes, and girdles, are the bonds and rivets of religious liberty, the emblems of Protestant simplicity, the safeguards of the State! Unless England keeps these gentlemen and their church in its pay and patronage, it will cease to be a Christian country, and will become the unhappy victim of the Pope! The watchword is given, “No Popery!” Defend the church, whose precious priests so elegantly adorn their persons, and perfume themselves with incense, and then Protestantism will be safe! Disestablish their church, or even a branch of it, and the deluge has arrived In truth, this fooling about Protestantism is too transparent to deceive any but the most idiotic.

The church of England has done and is doing very much- to lead back this nation to that reverence of priests and sacraments from which our martyred forefathers delivered us. The evangelical clergy dare not deny this; and the Tractarians glory in it. The distinction between the Popery of Rome and the Popery of Oxford is only the difference between prussic acid and arsenic: they are both equally deadly, and are equally to be abhorred. It is undeniable that some of the most eminent divines in the Anglican church are straining their utmost to effect the union of their community with Rome, and their admiration for everything Popish is undisguised. As a rule they are bold, outspoken men, and are acting upon earnest convictions when they oppose Protestantism. Yet we are to recognize this English Popery as the great bulwark of Protestantism! We will believe it when we believe wolves to be the guardians of sheepfolds, felons to be the defenders of property, and fallen angels to be the bodyguard of heaven — and not till then. Many of the clergy avowedly reject the very name of Protestant, and yet we are to accept them as its defenders! Protestantism has been wounded and betrayed by the church of England, and has found within its walls its most skilled and energetic foes. Bulwark of Protestantism indeed!

Twin sister of Rome is nearer the mark. Look on the three graces in the woodcut, and see whether the sons of the Anglican mother do not bear a strong family likeness to those of the renowned scarlet lady of the seven hills! Indeed, so far from being scandalized at this remark, the gentlemen would own the soft impeachment with a smile, and think it a deserved commendation, for whatever other parties in the church may be, the men of this school are not cowards, and do not conceal their Romanising tendencies. Yet a church abounding with undisguised Romanisers is the bulwark of Prostestantism! Who believes it?

The fact is, that a strong and purely evangelical Episcopalian church never will be seen in this country again till the church is set free from the state.

Then those hundreds of godly men who now remain in communion with Romanisers will form themselves into a truly Protestant church, and will in brotherly union with the other free churches form the true bulwark of Protestantism, against which, by God’s grace, the gates of hell shall not prevail. It is a great misfortune that those who know and preach the gospel, do not come out voluntarily from the Anglican Papacy, but if they will not, every true Protestant should labor to separate the church and state so as to drive them out, that they may no longer be a shield to Romanisers, and partakers of their sins. The union of church and state is the nest for the Romish crows, down with it at once and for ever. Not one of its truths or its gospel ministers would be hurt thereby, but the truths would be separated from error, and the ministers of the word loosed from the bondage of their present connection with sacramentarianism. If Evangelical churchmen were wise they would see that the separation of the church from the state would be the birth of a pure church, the resurrection of spiritual life, the purging out of the old leaven, and by God’s grace the best event that could possibly happen for Protestantism.

Reader, believe us, faith in Jesus brings salvation, not faith in priests; the church of Christ is not a state-made corporation, but a body of believers in Jesus. Take sides with Christ and his truth, and do not be duped by the clap-trap cries of the moribund state church, which will say anything to postpone its inevitable doom.

NO. 30. — From C. H. Spurgeon’s “Sword and Trowel,” published monthly, price 3d.; post free 4d. Tracts, 6d. per 100 post free 8 stamps. — Passmore and Alabaster, Paternoster Row, THE CHURCH OF ENGLAND AND THE BULWARK OF OUR LIBERTIES (?)

WE have been very courteously admonished in the “Standard” Newspaper for taking any part in the agitation for disestablishing and disendowing the Irish church, and for expressing the hope that the like justice might, ere long, be measured out to the Establishment in England. We are thankful for the advice, but can assure our friend that it does not strike us as valuable.

Our friend evidently thinks that if we and other Dissenters were better advised we should rally round the present Establishment, since its existence has been and is the great security for religious liberty; and if it were removed the Romanists would soon be in the ascendant, and persecution would follow. To this our reply is ready — we do not believe that the church of England is any more the protector of our liberties than are the Beef-eaters at the Tower, or the cream-colored horses in the royal stable.

There is no sort of connection between the two by way of promotion, but very much in the way of hindrance. Historically, it will hardly be contended that Episcopacy, which hanged and imprisoned our forefathers in Elizabeth’s day, was then the bulwark of Dissenting liberty; nor can it be pretended that, under James I. and Charles I., it guarded sacredly the freedom of consciences. Clipped ears, slit noses, and branded cheeks were not very convincing proofs that an established church was tender and tolerant, and careful to give freedom to Dissenters. Nonconformists would hardly have dealt out such severe measures to Episcopacy in the time of Cromwell, if they had found it to be their shield and bulwark. Did the Act of Uniformity tenderly respect the liberty of Dissenters, or the Five Mile Act, and other such edicts? Were Claverhouse, and other butchers, the advocates and promoters of liberty? Does Scotland owe her liberty to Episcopacy or to the Covenanters? Was the act of Catholic emancipation the work of bishops and deans? The fact is that the existence of a sect, fondled by the state and supported by its wealth, in proportion as it dignifies the favored church, is an insult to the honor of all other, and a shackle to their freedom. It is an idle tale that the Episcopal sect guards our liberties as a body; in its midst are many noble and liberal men, who are always on the people’s side, but the bulk of its adherents incline in an opposite direction, and, as a church, it is almost always obstructive and disinclined to reform. Dissenters do not owe it, in political matters, the turn of a brass farthing, and have long enough been duped by the pretension that it is their friend and guardian.

At the present moment we also fail to discover how the Establishment is the fortress under whose guns we dwell in safety. Our notion is, that, under God, our liberties are in the hands of the people of the United Kingdom, and that they know too well the value of them to let them slip. The sons of the Ironsides are not yet departed from among us, and we who could not use the carnal weapon have yet our free press, our unfettered pulpit, and our open Bibles, and feel safe enough while these are our munitions of war.

While the freely chosen representatives of the people are our rulers, and a limited monarchy our form of government, we do not see how it can be said that our freedom rests with an which has no power to legislate for itself, much less for the nation. As well might the mistletoe pretend that its parasitical verdure is the true security of the oak, or the fox that its existence is the guarantee of the fertility of the land. We are at a loss to conceive where our friends see the connection. Is it in the fact that the bishops sit in the House, of Lords, and always vote for every measure of a broad and liberal character? Or is it that the payment of tithes makes every man a lover of the constitution which enforces them? There may possibly be some recondite connection between a state-church and liberty, but we cannot see it. We are asked to go to Spain and Rome, but we prefer traveling to America, and there, without a state-church, we find a freedom certainly not less unlimited than our own. What can be done across the ocean can be done here. Americans can maintain their freedom without a state-church, and Englishmen are not less liberty-loving and not less able to take care of themselves. If, indeed, the state-church be such a bulwark of the constitution, why deprive the colonies of the blessing? Why act upon a wrong policy abroad, and save up all the good things for home? The case does not bear half a moment’s investigation. But the Catholics will be in the ascendant as soon as the church is disestablished.

WHY? In the name of reason, why? Will they become the majority of the nation and of the House of Commons? Are we to believe that the Episcopal body .is only pretendedly Protestant, and will go over to the Catholics as soon as their, state pay is stopped? Then the nation will be the better for being rid of such mercenary defenders of her Protestantism. But, on the other hand, if the Protestant section of the church remains firm, what difference will be made? How will the numerical power .of Protestantism be affected? Does the spiritual efficiency of the church in keeping back Popery depended upon tithes? Would not the Evangelical clergy pray and preach if they were disestablished? We are puzzled to know what is the foundation upon which the assertion rests as to this supposed hindrance of Catholic dominancy. We have no doubt Popery would like to mount the throne, and we could not trust its priests for an instant with power, but all the influence which now really operates to restrain their pro- tendons would remain still, and would gain immeasurably by the change. The church of England has in it a horde of Papists, and is doing Rome’s work daily, and yet it is set up before us as the bulwark against Rome: disestablish the church, and it would purify itself at once. The true church will prevail against the gates of hell without the state’s patronage. The issue is with God,:and he needs no injustice to be perpetrated that his cause may be maintained. If the worst came to the worst, and the people of God were called to suffer, by God’s grace they could do it triumphantly, and would rather do so than be found guilty of forgetting that Christ’s kingdom is not of this world. Take away a state- church, and we are ready to bear the blame of all the consequences necessarily arising out of it; but we are not ready to aid and abet so glaring an act of oppression as compelling the many among the people of Ireland to support a religion in which scarcely one-in ten of them believes. .

No. 31 — From C. H. Spurgeon’s “Sword and Trowel,” published monthly, price 3d.; post free 4d. Tracts, 6d. per l00; post free 8 stamps. — Passmore and Alabaster, Paternoster Row.

THE COLLEGE ANNUAL CONFERENCE AND FESTIVAL.

THE Annual Conference of ministers educated at the Pastors’ College, was held during the week commencing March 23rd. About 140 ministers were present, making up, with students who have been with us six months, the number of 180. As we saw the noble host of worthy preachers of the word, our heart greatly rejoiced, and we were forced to cry, “What hath God wrought!”

The Prayer-meetings at the Tabernacle on Monday afternoon and evening were earnest and spiritual. The business of the session opened at Trinity Chapel, John Street, Edgware Road. After the usual devotional exercises, C. H. Spurgeon, the President, gave the opening address on “Perseverance,” which was greatly blessed to all, and tended to give the key-note to the succeeding meetings. In the course of general business the following resolution was passed: — “ That this conference earnestly deprecates the evil of brother going to law with brother, and bringing the business of the church of God before civil courts, as expressly contrary to the law of Chest. Resolved further, that each member of this conference pledges himself that whenever cases of dispute shall arise between himself and his church and congregation, he will, in order to avoid all legal proceedings, endeavor to his utmost to have the matter arbitrated by such brethren as the President may appoint; the election of such arbitrators being left with the President alone, in order to prevent any unnecessary publicity, since it is hoped by this brotherly arrangement petty disputes may be settled before any public scandal is caused.” Most earnestly do we desire to see all cases of difference and dispute settled by an appeal to some such committee of reference, that we may thus prevent the divisions and bitternesses which have at times sorely troubled our denomination. A discussion ensued on the best way (by the interchange of pulpit, and other methods) to-help ‘each other, and to strengthen especially the weakest positions, and those churches most needing help.

In the afternoon conference, J. A. Spurgeon, the Vice-President, gave an address on “Our Lord’s view of ministerial work,” based on the fifteenth chapter of Luke, ‘followed by a paper from Pastor Marchant, on “The joy of the Lord our strength,’ which our readers will have the pleasure of perusing for themselves. In the evening, meetings were held in eight chapels in and around London, with a view to the extension of the Lord’s kingdom, and the directing of the attention of Christians to the Stockwell Orphanage, and its claims upon their benevolence.

On the following day, the session was held in the school-room of the Metropolitan Tabernacle Almshouses, and papers were read, followed by discussions, of much interest. Pastor Chamberlain reading a paper on “Our Mission as a denomination.” Pastor Speed, on “Temptations and trials peculiar to the minute.” J.A. Spurgeon called attention to our Denominational Home and Foreign Mission, supplying information thereon in reply to several questions; after dinner Pastor Bunning read a paper on “Sunday Schools.” The evening was occupied with the festival, and the whole day was one of richest blessing.

Mr. Phillips’ Annual Supper for the College was this year the greatest success with which we have been favored, although we have always been remarkably encouraged by these marvelous gatherings. George Moore, Esq., of Bow Churchyard, presided in the ablest manner, and by his great liberality gave a tone to the mooing. He is one of those churchmen who love Christ and his truth wherever they find them, and who, while loving their own community, desire to see it greatly reformed. We were favored with the elite of all denominations. It was a goodly vision to see Thomas Binney, William Brock, and Samuel Martin, sitting side by side, and it was a thing to be remembered to hear them one after the other speak so lovingly and eloquently, with such a genial warmth towards the President of the College and his work. The rooms all which the meetings were held were most tastefully decorated, and the supper, which was most elegantly and sumptuously spread, was such a scene as seldom beheld. The sum of £1,400 was spontaneously subscribed around that hospitable board.

Thanks be to God for such mercy. The students and tutors of the College availed themselves of the opportunity of presenting to Mr. Phillips a testimonial engrossed on vellum, expressive of their high appreciation of his great kindness and generosity at these annual gatherings. The Lord bless him and his for ever.

On Thursday, the 26th, the President opened the business part of the meeting in Kingsgate Street Chapel, by calling attention to an article in which a Paedobaptist quarterly review advanced the theory that baptized children did not need conversion, and thereupon ensued some very appropriate remarks from himself and the brethren. Papers were read and discussed by Pastor Tessier, on “The maintenance of peace in churches.”

Pastor Jackson, on “Freshness in preaching, how to obtain and how to maintain it.”

In the afternoon, the pastor of the place, Brother Burton, gave a most powerful address on the “Secret of success in winning souls,” which, at the unanimous request of the brethren, he consented to allow to be printed, and we trust that all our readers will soon avail themselves of the opportunity of reading it, as it will certainly do them good.

A meeting was then held by the members of the Temperance Society, and Dr. McAll was present and gave an address.

In the evening, after a monster tea meeting, the Tabernacle was filled to hear the Pastor’s lecture (illustrated by dissolving views), entitled, “Our history and work.” Sheriff McArthur presided, and several of the former students gave admirable and interesting statements of the work of the Lord in their respective spheres of labor. The presidents, tutors, and students, in the course of the evening, expressed their sense of obligation to Mr. Murrell for his unwearied attention in connection with the weekly offerings and the funds of the College, and presented him with a suitable testimonial elegantly framed and engrossed on vellum.

The closing day of the session was also one of much refreshment. The brethren met early for prayer; and in the course of the meeting, which was again held at the Almshouses, Professor Rogers spoke on “Our College, its character and aim.” Professor Gracey, on “Our dependency upon the power of the Holy Spirit.” After the Lord’s Supper, which was an hour of much enjoyment, all present joined hands and sang a hymn expressive of mutual love and united praise; and thus, in our usual spirit of thanksgiving for more than ordinary blessings, we parted refreshed and cheered for further labor, and closed the most enjoyable and profitable of all our conferences.

At the meeting before the supper, £301 were presented by the students and ministers to Mr. Spurgeon as an installment of the whole cost of a house at the Stockwell Orphanage to be called the College House. This spontaneous token of affection made our President’s heart very glad, and he thanked the friends in the warmest manner.

NARROW ROAD, NARROW CART.