goodwill could have done it. As lovers, therefore, of what is free, generous, spontaneous in human thought and action, we rejoice in its success. We rejoice that something which is not dressed in scarlet, which is not heralded by the braying of trumpets, or decked with the pomp and pageantry of war, has succeeded in awakening universal sympathy to an extent previously unknown. We rejoice that a great

idea has laid under constraint, and possessed itself of a broader field of human thought, will, and work, than any mechanical freemasonry, or even commercial enterprise, could have reached. That palace is clear and stainless from fraud, violence, and blood, as the crystal which clothes it. It has triumphed signally, marvellously, but its triumph has been the fruit of the awakened free will of the world. There has been something beyond the mercenary and selfish in the hearts of all who have set their hands to it. Its success has tended to redeem our age from the influence of a cold and calculating selfishness, and has opened vistas of the future of commerce, on which we may not dwell.

In the third place, this Exhibition has realised, that is, it has succeeded in taking out of the region of abstraction, and putting into the region of fact, some elements, at any rate, of the brotherhood of man. Nothing since the crusades has stirred so widely European society. Nothing has ever stirred so widely the society of the world. The attraction of all European nations to Palestine in the twelfth and thirteenth centuries, and the attraction of all nations to London, the centre of the world's commerce, in this, presents some striking parallels. Dark and bloody are the pages of the crusaders' historybut precious are the fruits which those mad enterprises bore to the world. It was Europe feeling after brotherhood, expressed in the warlike terms which were then so current. The crusaders realised and consolidated the unity of Christendom, broke the bonds of feudalism, and prepared the way for modern monarchy. St. Louis, the least notable crusader, was the first of modern monarchs. Far otherwise, far greater, far nobler, and more peacefully fruitful, is the gathering here.

We must be careful when we talk about brotherhood, lest we talk weakly and falsely. We cannot believe that real deep brotherly feeling and love animated the bosom of even the majority of strangers who flocked to our shores. We must not expect that. We must not expect that this brotherhood of which we talk and dream will grow like the mushroom of a night. Slow, painful, agonising, are the pangs out of which moral realities are born. Two things go to make up brotherhood-first, the deep community of nature; and second, the sympathies which grow up silently and unconsciously by familiar intercourse, common studies, sports, and pastimes. The first of these Christianity has taken in charge. "All ye are brethren." "Ye are all one in Christ Jesus." There is the deep root of human brotherhood. But I think that the Exhibition has succeeded in developing the rudiment, at any rate, of the other element. We err in expecting Christianity alone, or legislation and commerce alone, to make men brethren. Christianity furnishes the principle, but commerce and social intercourse do their part. They nourish sympathies, and promote Christianity; and it is out of both in combination that practical brotherhood will spring. That

this idea has succeeded in enlisting heads and hearts in all quarters of the world to work on to a common end-that out of deep wildernesses, virgin forests, sea-girt isles, blazing deserts, and polar frosts, man has sent his contribution to the world's common work-does not so much establish or strengthen the principle of brotherhocd as promote the intercourse which gives birth to familiarity, which makes brotherhood not an idea, but a common household thing: and this is what we want; and for this let us be thankful. His will be a tremendous work who sets himself to break the network thus woven round the family of man. It may be broken : nothing but Christianity can establish a fraternity that will never be infringed. We fear that, before the world's destiny be accomplished, it will be broken; but the tendrils rudely snapped will twine and unite again. The principle of cohesion is at work; men have been working for each other: this year has given them the means of saying it and showing it; its success is, that it has called forth and developed such universal human community, and realised for the first time a common outward bond of the whole human world. Its success, its crown of pride is, that every human community is represented in it. Sundered as they have been by language, manners, morals, social condition, governments, antipathies, hatredsall gave way, and the tide of human interest set bodily from every quarter of the human world to our shores. For many generations commerce has been weaving bonds of sympathy and connexion between distant communities; but it wanted expression and recognition. This Exhibition has succeeded, spite of fearful difficulties, in realising it, showing how firm, sure, and universal, is this network of reciprocal good offices which God has been weaving silently all round the world. "And who seeth not in all these that the hand of the Lord hath done this, in whose hand is the soul of every living thing, and the breath of all mankind?" "It is the Lord's doing, and it is marvellous in our eyes." Christianity and civilisation, commerce and social order, go hand in hand. We, as Christians, cannot be unmindful of anything which affects the social welfare and progress of the human

race.

Moreover, we see the dawning of a new and brighter era, we hear the death-knell of many social wrongs and woes sounding, we see through mists of morning, which some, in their blindness, have mistaken for the glooms of night, that Sun of Righteousness climbing to the zenith which shall bathe the whole world in its lustre, and make it glad and beautiful as was Eden in the bosom of its God. We see this dawning; we go forth to hail it, to sing before God its matin song, "Hosanna! blessed be the age that cometh in the name of the Lord." We know that this age shall see the end of the devil's empire-the expulsion of the demons that have convulsed society and tortured men; the establishment of the kingdom of truth and peace, of joy and love; in a word, the coronation of Christ the King. Then shall the vesper song of this closing era of earth's faithful historians sound from the thousand thousand voices, and awaken echoes in every region of the universe of God-" The kingdoms of this world are becoming the kingdoms of our God and His Christ. Hallelujah! hallelujah! the Lord God Omnipotent reigneth."

IN the days of our fathers, Bellamy, Edwards, and Hopkins, to which may be added Weatherspoon, were the four greatest theological names in the United States-then, the American Colonies. Of Bellamy little is known besides his admirable volumes of Essays and Letters. A small memoir, however, of him has recently appeared, from which we extract a few of the principal facts.

Bellamy's distinguished reputation, both as a preacher and an author of luminous and powerful treatises on doctrinal and experimental religion, attracted to him young men in the course of theological studies, till his house became in effect a theological school; and he was found directing the studies of some of the most distinguished men of the then coming generation. Before the establishment of theological seminaries, few ministers, if any, had had under their instruction more theological students than he. His biographer says that he generally addressed his students, Sir John or Sir David, calling them by their Christian name.

His mode of instruction, the same writer informs us, was to give them from time to time, lists of questions on such subjects as the existence, attributes, and moral government of God, our moral agency, and the law under which we are placed, the sinful state and character of mankind, the need of Divine revelation, and the fact that one has been given, the great doctrines of the Gospel, the character, offices, and work of Christ, &c. With these questions he directed the reading of his students to the ablest treatises upon the subjects in succession, and then generally spent his evenings in examining them and meeting whatever difficulties occurred to them, and suggesting and solving others that did not

occur.

Then each student was left to write out his views on the subject that had been under consideration. The dissertations so written he afterwards examined and criticised. He also directed them to read the writings of the most effective opposers of the truth, and laid open to them the fallacy of their reasonings.

When they had thus been carried through a system of theological questions, he directed them to write on some of the

most important points, doctrinal and practical, in the form of sermons, which he revised and corrected. And to give them an opportunity to exercise their gifts in preaching, he caused those who were licensed to preach in turn at some of the out-stations of his parish. On these occasions, he with all his students, attended the service, and on returning he would criticise the sermon.

Dr. Hart being one of his students, related of himself, that when for the first time it devolved on him to preach, he was determined to escape the criticisms which others had incurred. So he thoroughly prepared his sermon, and was, as he thought, most happy in its delivery, and came off with the feeling that he was above criticism. After the sermon, all mounted their horses as usual, and rode on, conversing of ordinary matters, yet every moment expecting the Doctor's comments. But he made no allusion to the subject till they were almost home. There was not far from his house a field of buckwheat, so rich in growth as to have fallen to the ground by its own weight, so as to have become nearly worthless. Reining his horse up to the fence in front of it, he said, "Hart, do you see that buckwheat?" "Yes, sir." "Well, that is your sermon; " and without another syllable, he rode on to his house.

To another student who had crowded into his discourse too large a number of topics, he said, "Do you ever expect to preach again?" "Yes, sir; why?" "Because, if you do, you will have nothing left to say. You have put your whole system of theology into this sermon. To another, whose manner of speaking was loud and boisterous, he said, "When I was young, I thought it was the thunder that killed people; but when I grew older and wiser, I found that it was the lightning. So I determined to do what I advise you to do, thunder less and lighten more."

Nor did he confine his efforts to the intellectual improvement of his pupils. With deep seriousness he impressed upon them the importance of a true devotement to the service of Christ. And it is one of the highest testimonies to his success as a theological teacher, that he secured and retained an unbounded influence over his students.

BOYS' MISSION SCHOOL.

To the Editor of the "Christian Witness." DEAR SIR-Allow me, through the medium of your pages, to appeal to the Congregational Churches of this country, and other friends of Missions and Missionaries, in favour of the project which has been formed for re-establishing the above Institution.

Many of your readers are aware that for some time a Boys' Mission School existed at Walthamstow, but failed from several unavoidable causes -to a great extent from want of adequate support from the religious public.

The satisfaction felt, however, at the establishment and continuance of the Girls' Mission School by our brethren and sisters who are doing the work of the Churches in heathen lands, and the strong desires expressed that a similar Institution should be again provided for their boys, stimulated a few ardent friends to attempt the resuscitation of the School. In this good work, they were greatly cheered and aided by our beloved departed brother, Mr. Freeman, to whose heart the interests of the Walthamstow Schools were ever dear. The Mission children have lost one of their best and kindest friends by his mysterious removal in the midst of his years and usefulness. Would that some equally earnest and devoted spirits would come forward to be baptized for the dead!

Your readers may probably be aware that during the past summer a strong effort was made by a few energetic friends to obtain, by means of a bazaar held in Exeter Hall, the funds requisite for procuring and fitting up a house for the reception of the dear boys, who are at present scattered about in different schools, in London and the country.

The great success of the Bazaar, held in the Hall of Commerce in 1850, for the benefit of the Girls' School, encouraged the hope that a similar result would follow their renewed exertions in 1851. In this, however, they were disappointed. The surpassing attractions of the Hyde Park magnificent and unparalleled Exhibition drew the friends, on whose countenance and liberal support they had calculated, away from Exeter Hall, absorbed almost all their interest, and left the laborious workers to endure the mortification of comparative failure; sustained, however, by the consciousness of having put forth, to the utmost, honest and earnest endeavours to realise a beneficent end. Some two hundred pounds only were the nett proceeds of the sale.

Still, the Provisional Committee are not disheartened; and with the design, if possible, of compassing their praiseworthy object, they are making efforts, by means of private solicitations from well-known benevolent friends, by seeking to interest ministers, and getting sermons and collections on behalf of the School, and in the use of such other available means as the readiness, ingenuity, and tact of the indefatigable ladies who fulfil the duties of Secretaries may suggest, to raise the necessary funds. £1,000 will be required. Will not the wealthy of our Churches-to whom a weighty and solemn responsibility is assigned, in the stewardship committed to their trust-and those who cannot be so denominated, but who have still something to spare for the cause of Christian benevolence, come forward in this good work? It is not a claim upon their charity that is now made. Our

brethren abroad are not to be looked upon as eleemosynary applicants in this matter. It is a simple debt of obligation, which the Churches of Christ owe to the earnest and heroic men and women labouring abroad in the Missionary field; who, while the majority of the friends of the Redeemer are spectators of their deeds, are wearing out their existence amid privations and toils, of which we at home have a very imperfect and inadequate conception.

Our brethren and sisters have not, in their adopted countries, the means or facilities for educating their children which they require. They rarely have the time to instruct them themselves, were all other qualifications possessed. But, besides this, the nature of heathen society in many places is such, that it would be like exposing a tender plant to the cold blasts from a glacier, to allow children to grow up amid sights and sounds that appal even matured minds, and imperatively demand from them the perpetual exercise of high Christian principle, and a vigilance that is unslumbering, in order to defeat their baneful influences. Physically, too, as well as morally, the young would be likely to suffer in many climates. In some instances, their very existence requires that they be sent early to this country.

These things being so, it cannot be a matter of surprise that there should be found in England, at this moment, some forty or fifty sons of Missionaries, from different parts of the world. At present, as I have before stated, they are placed in different schools; but a great anxiety is felt to have them all under one roof. It is thought that many advantages are likely to accrue from such an arrangement, as, indeed, has been already demonstrated in the working of the Girls' School. The similarity of their position as halfexiles, half orphans, is likely to engender sympathies and kindly emotions, the existence or exercise of which have no small or unimportant bearing upon the formation of moral character. The subjects of conversation that will naturally arise among them, the direction their thoughts must necessarily take towards Missionary scenes and labours, will tend to keep continually before them that work in which their parents are content to pass their lives; while the moral and religious instructions they will enjoy will also set before them the duty, first, of yielding the heart to God, and next, that of employing time and talents in His service; and lead, as has been the case with many of the girls, to a decided piety, which shall exhibit itself by a consecration of themselves to the service of God in foreign lands, a service with which they become familiar in their first thoughtful hours, and which has since then been, by the peculiar circumstances under which they have been educated, constantly kept before them.

I have already made this letter too long, or it would have been easy to show that the concentration of the interest of Christian friends upon one establishment, where boys or girls are placed, rather than the diffusion of it over several distinct schools, if under such circumstances any is likely to be felt at all, must be the best for them, as the only method of effectually keeping alive an interest in them. The children will be lost sight of by the general Christian public, if they are scattered about; that which gives them a peculiar claim upon our sympathies, viz. their being Missionaries' children, will be unfelt, sim

ply from the fact that no prominent and separate position shall have been assigned them in the educational establishments of the age.

I hope this letter will attract the attention of some, who have both the heart and the means to aid in this good work, and who only want a direction to be given to their sympathies and liberality. It must be an act pleasing to that God, who, when he sees his servants recognised and honoured, because they are his servants, assures us he esteems it as done towards himself; and it will be grateful to all good men to find that there is ever a disposition to do homage to the excellent of the earth, by readily aiding in such works as that to which this letter invites the Churches, though they are never likely in this life to receive their full meed of sympathy, esteem, and love.

Stoke Newington,

Believe me, my dear Sir,
Very faithfully yours,
THOMAS AVELING.

Oct. 21st, 1851. Subscriptions will be gratefully received by either of the Secretaries, Mrs. Luke, Provostroad, Haverstock-hill; Miss Peek, Kidbrooklodge, Blackheath; Miss Reed, Cambridge-heath, Hackney; and Miss Scrutton, Alton-cottage, Wandsworth, Surrey: or by the Secretaries at the London Mission House, Blomfield-street, Finsbury; and at the Baptist Mission House, Moorgate-street, London.

RELIGION IN CORNWALL. SIR,-It is pleasing to listen to the romantic adventures of Missionaries in heathen quarters; but methinks, at times, a listener may hear through all a warning voice, proclaiming, "Look at home." The "beginning at Jerusalem" of the Lord Jesus is, I fear, a little too much overlooked in our laudable endeavours to evangelize the world. Alas! there are many spots on the fair face of this country, -dark, heathenish spots, where the sweet voice of the Heaven-born Gospel is unknown,-that would, mayhap, be none the worse for tillage; though the details would probably savour less of the romantic than that of foreign effort. I happen to know one locality in this dark state, and have something to say about it, through you, to the Churches of Britain. Let them attend.

I have lately had an opportunity of examining and closely observing the state of religion in the southern district of Cornwall. It is at a fearfully low ebb. Time was when it was far better than now, and I do not see why the desert should not again be "blossoming as the rose."

The rantings of morbid Methodism and Bryanite-ism are here the only substitute for "the bread which came down from Heaven." I do not hesitate to affirm, and I say it advisedly, that these sectaries in this part of Cornwall are doing infinite mischief. Such an assertion is not made without pain and deep regret; but a regard for truth impels me to say what I think. I am no sectarian, I assure you, and protest equally against appeals to the selfishness of people, as the basis of personal godliness, in Congregational, Episcopalian, Catholic, or Wesleyan communities. It is a great mistake, I apprehend, to make converts after that fashion. Religion based on the lowest of all human passions is not the religion of the Bible.

But what is the result of such teaching in the

part of Cornwall to which I allude? Why, the people live in the most abject superstition; 80 much so, that many will not venture out after sun down! Beside, it is productive of a vast amount of moral and intellectual evil, so that the inhabitants dwell in a debased state,--but few removes from "the level of the brute." Incalculable injury is also done by this lavish dealing out of "hell-fire and damnation," in disgusting the mind of youth, and effectually steeling their hearts against all religion. I assure you that I have heard and seen exhibitions of the evil alluded to, which have almost made my heart sink within me, under a sense of the fearful prostitution of things sacred, and the too secure hiding of the precious Word in the profanest language.

Now, one thing is certain SOMETHING MUST BE DONE. It will never do to allow a disease of such a dire and felling nature to make headway in our beloved country. Heathenism would be preferable to the miserable thing, miscalled Religion, that is proclaimed in this part of Cornwall. But to statistics:-

There is a great field of usefulness for an energetic servant of God in that portion of Cornwall between Falmouth and the Blackhead Point. The locality comprises three villages,Helford, Porthalla, and Coverack; and one Church-town, St. Kevern. Each of the villages named has an Independent Chapel, but no regular services. At Porthalla, where once existed the nucleus of a Congregational Church, there is no service at all now, and the "falling away" has been sad. At Coverack a worthy servant of the Most High addresses the people on Sabbath evenings, when his health permits. At Helford, too, another friend to truth and religion conducts one service weekly, and reads to the people a discourse. This, however, does not even serve to bind the people together. New blood is wanting. Some years since a useful and earnest preacher of truth combined these three places (situate within four miles of each other,) as a sphere of action. About eight years ago this aged and excellent man was obliged to relinquish his arduous undertaking, and the little Churches which he, by God's help, had planted, have been since gradually dying out, though life is not yet quite extinct. And there still exist men and women here who sigh for nourishment, and cry aloud to the Churches of England to "come over and help them."

Now, Sir, with these facts in view, what is to prevent help? True, the districts are poor, and can subscribe but little to the support of a minister; but is that any reason why they should be neglected, and left to wither and die? Is it not a Divine command that the strong should help the weak? It will be no excuse hereafter to say, "We left these things to Providence." God is speaking to us. It is we who have to work, aye, and to supply where that supply is needed. We can give our score of pounds to Missionary undertakings, and feel an inward gratification at observing our names paraded in the Evangelical "Supplement," with an £. s. d. attached. But we must look at home also. Our sympathy is needed here as well as yonder, and surely the fountain should be cleansed ere the streams are permitted to issue. And all this can be effected as to Cornwall so easily. Say that £60 will be annually required. Surely fifteen of our Churches can be found willing to

subscribe £3 a year to such an object. This will bring £45. Perhaps, too, the Home Mission would not object to allow £10 more; and the voluntary exertions of the poor fishermen will make up more than the residue: I am aware of the sad apathy that exists in our country as to these things, and know that even this effort will be set about "with a hedge of thorny ifs." But let our Churches remember that immortal beings are concerned, and that if it rests in their power to relieve and help, and they withhold their sympathy, it will be no mean addition to the responsibility that already hangs upon them.

What shall we say to these things? Shall we, after this revelation and appeal, relapse into apathy and carelessness; or shall we rather bestir ourselves, and put a little of the Gospel leaven into this corner of England? Should fifteen of our largest Churches and the Home Mission be willing to close with the suggestion I have given, perhaps you, Sir, would act as Agent, and receive the subscriptions, communicating with some Congregational Ministers at Cornwall, as to their appliance; or perhaps some other friend of truth will make some better suggestion, which may be acted on with greater results.

One word more. Who would engage in the work? A person is needed who will make himself as useful out of the pulpit as in it, He will have to bear much opposition from rabid Bryanites and Methodists, and will have to contend with many trials and difficulties at starting. The venture will be by no means a smooth one. But perseverance will effect wonders here, as elsewhere. Let him trust in God and work. The results may at first be discouraging, but there will still be results favourable to the progress of the Kingdom of Christ. And as to remuneration, £60 will be found ample in Cornwall for a temperate man. Rent is exceedingly cheap, and most of the necessaries of life also. It would be a glorious field, requiring hard tillage at the onset, doubtless; but one highly productive, and grateful to judicious effort. Surely there can be found men of might, whose object is not all gain, willing to make an effort for God in a spot where labour for the good cause is so much needed? Let at least, then, some one weigh the matter in his heart, and on knowing the fate of my suggestion take the necessary steps for action.

I deem the subject of too great importance to apologise for the length of my remarks; and humbly praying Heaven to grant a favourable issue to my appeal, remain, dear Sir, Yours ever truly,

W. H. MATTOCKS. Henstead Terrace, Southampton.

THOMAS BABINGTON MACAULAY ON APOSTOLICAL SUCCESSION.

In England it not unfrequently happens that a tinker or coalheaver hears a sermon, or falls in with a tract, which alarms him about the state of his soul. If he be a man of excitable nerves and strong imagination, he thinks himself given over to the evil power. He doubts whether he has not committed the unpardonable sin. He imputes every wild fancy that springs up in his mind to the whisper of a fiend. His sleep is

broken by dreams of the great judgment-seat, the open books, and the unquenchable fire. If, in order to escape from these vexing thoughts, he flies to amusements or to licentious indulgence, the delusive relief only makes his misery darker and more hopeless. At length a turn takes place. He is reconciled to his offended Maker. To borrow the fine imagery of one who had himself been thus tried, he " emerges from the valley of the shadow of death, from the dark land of gins and snares, of quagmires and precipices, of evil spirits and ravenous beasts." The sunshine is on his path. He ascends the delectable mountains, and catches from their summit a distant view of the shining city, which is the end of his pilgrimage. Then arises in his mind a natural, and surely not a censurable desire, to impart to others the thoughts of which his own heart is full, to warn the careless, to comfort those who are troubled in spirit. The impulse which urges him to devote his whole life to the teaching of religion is a strong passion in the guise of a duty. He exhorts his neighbours; and if he be a man of strong parts, he often does so with great effect. He pleads as if he were pleading for his life, with tears, and pathetic gestures, and burning words; and he soon finds with delight, not perhaps wholly unmixed with the alloy of human infirmity, that his rude eloquence rouses and melts hearers who sleep very composedly while the rector preaches on the Apostolical Succession. Zeal for God, love for his fellow-creatures, pleasure in the exercise of his newly-discovered powers, impel him to become a preacher. He has no quarrel with the Establishment, no objection to its formularies, its government, or its vestments. He would gladly be admitted among its humblest ministers. But, admitted or rejected, he feels his vocation is determined. His orders have come down to him, not through a long and doubtful series of Arian and Popish bishops, but direct from on high. His commission is the same that on the Mountain of Ascension was given to the eleven. Nor will he, for lack of human credentials, spare to deliver the glorious message with which he is charged by the true Head of the Church. For a man thus minded, there is within the pale of the Establishment no place. He has been at no college; he cannot construe a Greek author, or write a Latin theme; and he is told that, if he remains in the communion of the Church, he must do so as a hearer, and that, if he is resolved to be a teacher, he must begin by being a schismatic. His choice is soon made. He harangues on Tower-hill or in Smithfield; a congregation is formed; a license is obtained; a plain brick building, with desk and benches, is run up, and named "Ebenezer," or "Bethel." In a few weeks the Church has lost for ever a hundred families, not one of which entertained the least scruple about her articles, her liturgy, her government, or her ceremonies.-Extracted from "Critical and Historical Essays;" Ranke's History of the Popes.

SIR,-While differing in toto from some of the sentiments advanced in the above extract, I still feel that the opinion of an author so deservedly popular as Macaulay, on a subject on which so much stress is laid in our day as Apostolical Succession, is of too much interest to be