rings with the loud voices of earnest men and women in exhortation, in song, or prayer. The noise sent us to church on the Sunday morning, and to a "Gadsby" Baptist meeting-house in the evening. The Baptist brother sounded with much unction some of the higher notes of the "Lord's song." The Vicar of Land's End (or Sennen rather) read to us the Thirty-nine Articles, declaring his belief in them all. The divisions, strifes, jealousies, that rend the bosom of "mother Church' herself are a singular comment upon that spectacle of unity presented to the imagination-and alas, to the imagination alone-by the thought that all beneficed clergymen of the Anglican church from John O' Groat's to Land's End, on “reading themselves in," accept publicly the same creed. Of the social life of the Cornish people our short visit could teach us little. Education is not far spread, but the "naughtye Englyshe," once so rare, has long ago supplanted the old "Cornyshe speche." Superstition lingers, possibly, on the moors, but children are not now dragged through crickstones to cure diseases, nor are the Druidic stone-circles regarded as men or maidens turned to stone for dancing on the Sabbath. There is apparently much of the simple, unadorned life in the towns and villages. There is occasionally not a little of the Irish cabin about the dwellings on the heath or by the sea-coast. Neatness and cleanliness are not, however, altogether wanting. The rain comes down sometimes with such tremendous force that it may be fairly expected to do more of sanitary work in Cornwall than could safely be entrusted to it elsewhere. But one thing must not be forgotten. The good pastures which Atlantic showers water yield ripe, rich, excellent, most delicious cream-a Cornish and Devonshire luxury which, rather than the golden saffron cake or the sharp cider, we regretted we could not transplant as an institution to the Midland counties. It was, therefore, with no expectation of finding a more kindly and hospitable people, or purer air, or grander scenery, or better fare, that, after our rambles round the north and north-west coast of Cornwall, and a visit to the downs of Dartmoor, and a day's excursion up the beautiful river Tamar, we bade farewell to the west for the Isle of Wight. FAMILIAR TALKS WITH OUR YOUNG PEOPLE. It was one of the sunniest of the opening days of the August just passed when Arthur Causton and I strolled out of the thriving town of Wiltringham towards the pleasant leafy woods that skirt the northern side of that busy hive of manufacturing industry. The summer sun was shining in his strength, gladdening the hearts of the fearful, but making work irksome, and places of rest and shadow a double delight. Soon, however, we were well protected from the fierce glare of his hottest beams by the far-reaching shade of branching elm and hoary oak. The scene was one of intense interest. The endless variety and marvellous beauty of green foliage covering trees, all of which drank from the same soil and of the same air, and stood still in the same place in which they were born, were pleasant and refreshing to the sight, and also stimulating to minds ready to receive the lessons which the symbols of nature set forth. There was, moreover, that general buzz of summer life, that indescribable soothing noise-a sort of cheerful whispered conversation of the animated tribes that creep among the brushwood or flit from flower to flower. Brilliant butterflies chased one another, gaily-robed beetles raced along the earth, bright green grasshoppers leapt about the grass, the well-laden bees thrust themselves far into the heart of God's vast honey stores, and, crowning all, sweet strains of bird-music ever and anon fell on the sensitive ear and thrilled the susceptible heart. But strange truth it is that, when the mind is charged with some solemn and weighty purpose or oppressed with heavy care, Nature in any of her many moods ceases to speak her own language and convey her own messages, and seems only to take up, and echo, and illustrate, the thoughts and feelings of the onlooker. What all this quiet grandeur and surpassing beauty said to Arthur Causton I know not; but having staid with his father some days I had been forced to accept the unwelcome conclusion that Arthur's behaviour to his parents was not all it should be; and so intent was I upon introducing the painful subject to the attention of my cheerful companion that all this luxuriance of life and loveliness, this leafy shade, this shining glory of earth and air, seemed only to enforce and illustrate the "sweet reasonableness" of Divine commandments, the immeasurable worth of wise laws and just restraints, and the unspeakable charms of faithful obedience. Now Arthur was a bright, sharp youth, the eldest son of prosperous tradespeople, who had with much industry got together, and with greater prudence kept, their little property. Hard and long had they striven to give their firstborn a good education, and therefore had kept him at school till he was nearly fifteen-a year longer than they could well afford, considering their means and their duties to the rest of the family. For the last six months Arthur had held the post of junior clerk in a large manufactory. A year ago, and while at school, he became a Christian, and united himself with the General Baptist church at Wiltringham; but still he had either never learnt or had quite forgotten the commandment which says, "Honour thy father and thy mother." He was haughty and discourteous in his behaviour to his parents. There was a very unpleasant "snap" in his talk. His tone was always that of an oracle who was to be believed; he was right, every one else was wrong. His father's experience counted for nothing by the side of his bit of book-learning. He assumed to dictate on most questions; knew everything, could see through everything, and might have been lord and master of everything, so domineering was the air with which he carried himself. He laughed at his father's faults, made sport of his defective grammar, disregarded parental advice, ignored parental authority, and neither respected nor honoured his father and mother. I had seen enough. I was resolved to say at least one word before I left on behalf of one of God's greatest and best laws. Still it was not an easy or pleasant thing to do. But "where there's a will there's a way." After sauntering along for some time, chatting on business and books, we came to a shady spot where the spirit of quietude was queen, and the trunk of an old oak felled last winter seemed to say to us, "Rest here awhile." Accepting the invitation, I soon began with a little "tacking about," as the sailors call it, making my way towards the forgotten commandment. Sundry introductory words led up to the question"Don't you think, Arthur, that you sometimes treat your father and mother with less kindness and consideration than they deserve?" "I don't know that I do, sir. I don't intend to, I'm sure, and I'm always in by the time they want me; and ever since I have been at Elsworthy's I have paid my board and kept myself." 66 Yes, that is all very well as far as it goes; and it is not far either, taking into account what you owe, as a son and a Christian to the parents who nourished your life, and, at the cost of much self-denial, obtained for you, what is better than life, a good intellectual, moral, and religious training. But did you not see how you pained their minds at breakfast this morning, when you spoke so jeeringly about your father's ignorance of Tennyson; and again when you called his attention to the false aspirate in the use of the word 'air?'" Arthur, at this, blushed to the roots of his hair with shame, and for a moment seemed confused, but at length stammered out, "Oh, that-Well-yes -perhaps but it's so provoking when you've told them again and again, and they will not alter, but go on blundering away, and so tell everybody they never had any education and only sprang from the lowest ranks." This surprised and aroused me. What, thought I, you are ashamed of the rock from whence you were hewn. You, too, have fallen before the great idols of the hour, and worship the false gods-adored by too many, alas!"Appearance," "Descent," and "Social Position." And at once this one youth seemed in my fancy to grow into that exceeding great host of young men and women who, as a great preacher says, are chargeable with "one of the meanest, most graceless, and most dastardly vices of which human nature can be guilty;" and with some warmth I said "Indeed; but surely that is no reason why you of all others in the world should not treat them kindly and lovingly. Is it for you, their son, their eldest son, until just now dependent upon them for everything-for body and mind, culture, and all-to lay bare their errors, and to irritate them by displaying in a painful way that very superiority they have given you? Who sent you to school year after year, and at what self-denial? Did not they? Whose good character was it that got you your present place? Not your own, for it had to be made. Was it not theirs? Why, even a cub will not turn upon its mother bear, and the fierce tigress can get defence from her grown offspring. You surely cannot mean to say that you are to use the very advantages you have received at their hands for annoying and distressing them." Perhaps this was a little too severe; and, as Arthur was scarcely ready to reply, I proceeded in a somewhat subdued tone to say, "But I am sure you cannot think so. You, as a Christian, know that Paul tells you to obey your parents, without saying a word about what sort they are. And whilst you are in the house, you will admit you ought to regard its rules, and to honour and respect those whom God has placed at its head. The greatest of all German writers says, 'No creature is happy, or even free, except in the circuit of law.' Obedience is the first and noblest of duties. I would hardly 'give a fig' for a youth who is clever in debate, sharp in business, fond of reading, but scornful and haughty at home. Respect and honour are due to parents, not only for their sake and the sake of brothers and sisters, but for your own sake-for your happiness and well-being. Ruskin, of whom you were talking a while ago says in his 'Two Paths'-and I am reminded of it by what I see yonder—'A butterfly is much more free than a bee; but you honour the bee more just because it is subject to certain laws, which fit it for orderly functions in bee society." Arthur's spirit was still chafed, and he replied, "That is all very well; but if I may speak my mind, I want to ask whether you can honour where you love but little, and whether you can love where there is very little to love? All parents are not loveable. They have many faults; and because they happen to hold the parental relation, that does not make them the loveable beings whom it is easy to honour and obey." "I will admit all that. Parents are not perfection; they fail often in wisdom, tact, and sympathy. Some of them are coarse, selfish, and unjust. Many are slow even to weariness, and cautious up to the point of inaction. But there is another side to this picture. Let me recall a visit I paid to your own house about fourteen years ago. I well remember seeing and hearing then a fretful, peevish little child, not quite two years old. For what he was in himself nobody could love him—indeed the house would have been well rid of him; and yet father and mother poured out all their affection upon that crossgrained mortal, and were ready to suffer anything for his sake. Need I say it is that much-loved, but very unloveable creature that has just now hinted that he is not bound to treat his parents with courtesy and kindness because they are not altogether what they should be? My companion managed to force a smile, and said that he was completely beaten, and would certainly think over what had been said; whereupon I changed the subject at once, and we set out on our return journey. Yesterday a letter, containing the following, came to hand : "I have thought much about our chat in the wood. I am really very grateful for it. It has done me good. I had quite forgotten the Fifth Commandment. Every morning, and often in the day, I pray to God to incline my heart to keep His law. Our home is much happier, and no one more thankful now than-Yours gratefully, ARTHUR CAUSTON." J. CLIFFORD. ANOTHER CHURCH OF ENGLAND WITNESS TO BAPTISM.-"Baptism in the primitive church was evidently administered by immersion of the body in water-a mode which added to the significance of the rite, and gave a peculiar force to some of the allusions to it." INFANT BAPTISM" is not mentioned in the New Testament. apostolic ordinance. It is not an It belongs to the third century."—Ecclesiastical Polity of the New Testament, by Rev. G. A. Jacob, D.D. V GENERAL BAPTISTS IN 1871. OUR Year-book is to hand. It deserves the patient and thoughtful attention of at least every officer of our churches, be he pastor, or elder, or deacon, and indeed of all who are interested in the principles we promulgate and the good we endeavour to do. It is a full and faithful account of our one hundred and second Assembly; but contains what we could not have then-the detailed statistics and written reports of the churches. There are many points on which we fain would speak, but the space at our command forbids more than a passing notice of some two or three particulars. 1.-STATISTICS. The book bristles with statistics. Let no man despise them. We have only met with three men who regarded church statistics as deserving contempt. We were curious about them, and on inquiry found that their church books were kept in the most disorderly way, and that their opinions were both the effect and the mirror of their conduct. Need we say that they were not General Baptists ? Like many other things, statistics may be good or bad. There is no reason why they should not be accurate and thorough, and those published in this Year-book have been prepared with great care, and have more than ordinary merit. There is, surely, something of weight in such facts as these. One hundred and fifty-eight churches, consisting of more than 20,000 members, show only a gross increase of 1,358, and a nett gain of 87. One-third of the churches have had no additions by baptism, and three-fourths of those that have had additions report very slight progress. 889 have been baptized this year, as against 1,097 the year before. Speaking broadly, baptisms represent the number of conversions to God amongst us. We do not ignore the fact that some are converted by our labours who do not unite with us, that others join the church without baptism in some cases, and that much good is done which can never be assessed. But after all, is not the painful conclusion forced home, that we fall far short in turning men from darkness to light, and from the power of Satan to God? Brethren, we must aim to win souls. It is a one-sided and false view of our Mission which denies that the ministries of the church are to seek the conversion of souls. We must preach, and pray, and worship, and work, with this aim definitely before us. When nearly all the denominations are only just holding their ground, and some of them not doing that, ought we not to seek the increase of our zeal for God and love for men? Only in one or two cases is an exception reported. Is not this complaint due to the fact that we try to make the mid-week lecture, or the Monday evening prayer meeting, according to the pattern of the Sabbath services? This is not what we want. We should get greater freedom. There ought to be more sociability. Life, opportunity of speech and action, real fellowship, and social warmth and glow, are what we need. Meetings like the two held by the Broad Street friends should be multiplied. We have found them of great service; and a plate at the door will receive more than they cost, in case the question of provision raises a difficulty. For years such social church meetings have been the most useful, popular, and best attended of the week-evening services we have held. Occasional celebration of the Lord's Supper in the week would be a gain. At Dr. Landel's church this feast of love uniformly precedes the transaction of church business. In some cases, perhaps, we have two or three thinly-attended meetings in the week, instead of one good and vigorous gathering. III.-THE CENSUS AND THE YEAR-BOOK. Nothing could be more suggestive than laying these two documents side by side. The census shows that the law of English society is the concentration of population in huge masses. The villages are decreasing in numbers, and this means that the churches have greater difficulty to subsist, that their young people leave them for the towns. Small towns, i.e. towns of the middle size, are either at a stand still or only increasing slowly; but in the largest towns the growth is extremely rapid. Does not this teach, amongst other things, (1) the necessity of grouping village churches, after the style of Barton and Slack, where that can be done, and of uniting them with town churches where that is possible? (2) The need of greater attention to our local preachers. Might they not as unions meet, not annually, but monthly, or fortnightly, and have addresses given by experienced and able men on doctrinal topics, methods of preaching, &c.? The work of our village churches will require the aid of this agency in a larger measure, and it is surely wise to render it as efficient as possible. (3) The need of special and absorbing devotion to the claims of the largest towns. The next problem to be solved is the regeneration of the thousands upon thousands that congregate together in the vast centres of human life. The denomination that does not address itself with all its might to this question will be unequal to its work, and soon lose its place and power. Two centuries ago London had a popula tion of half a million, now it contains the amazing host of more than three millions and a quarter. Manchester and Liverpool are each nearly equal in population to the London of two hundred years ago. Have we no message to the myriads of shepherdless sheep in these places? In every line of these two pamphlets we read our only wise policy for the future-a vigorous and united effort to evangelize the masses of the large towns. IV. Signs of PROGRESS are not wanting. Our efficiency for organised work is increasing. The Board of Advice and Arbitration is perfected, and is prepared for its tasks. The rule as to payment of Asso ciation expenses has worked admirably. HISTORICAL NOTES ON OUR SUNDAY SCHOOLS. No. VIII.-Loughborough, Sheepshead, Queenshead, Birchcliffe, Long Whatton, East Leake. Ir was not until the Loughborough school had been in existence six years that it was agreed to conclude the school with singing and prayer; and this, with the teaching of writing and arithmetic in addition to reading, indicates that probably the school was regarded principally as a substitute for day school instruction; and the more so, because those who went to day schools were not allowed to write and do sums at the Sunday school-indeed an early minute records the fact of a boy being dismissed because he went to a day school. The cost of Bibles at this time was found to be too serious an item for a Sunday school to possess many of them. There were only four Bibles and eight Testaments in the school in 1806, and half-Testaments were frequently used. In 1808 it was "resolved for Mr. Cuthbert to purchase two dozen Bibles of Mr. Rowbotham, as soon as possible, as there is a probability they will be raised soon. If Mr. R. cannot afford them the same as the last (viz., 4s. 6d,) he is not to purchase any." The school kept increasing gradually until, in 1808 (when there were 107 scholars, 20 teachers, 9 assistants), the teachers applied to the church for permission to build two new school-rooms in the graveyard at the back of the chapel, over the vestry. Their request, after two or three conferences on the subject, was complied with on June 5th, and so eager and earnest were they that they commenced the work the very next day. The teachers gave liberally towards the cost of these rooms; but they were obliged in a few years, that is in 1815, to build three additional school-rooms, the chapel being enlarged at the same time. There was now accommodation for more than 400 scholars, but the school outgrew that in a few years, for in 1827 there were nearly 600 scholars, so that either a new school-room must be provided or else additional scholars refused. Besides this, such was the success of the ministry of the Rev. Thomas Stevenson, that a larger place of worship became a necessity. A piece of land was purchased in Baxter Gate, and a substantial and spacious chapel built, capable of seating from 1,200 to 1,300 hearers. The old Wood Gate chapel being now altogether available for the use of the school, they were able to accommodate several hundred more scholars. The debt upon the old schoolrooms was paid off in May, 1826, and the friends entered upon their new responsibilities with zealous liberality and devotion. The teachers rented the old chapel from the church at £12 per annum, and the bottom part was fitted up as a school-room, the gallery pews being appropriated to the same purpose. The pleasing result was that in 1834 there were 732 scholars, far surpassing any school in the neighbourhood. Some time after this, in 1837, a new Church of England was opened in the town, and the friends of that movement made considerable exertion with regard to education, allowing children to attend their day school at a penny a week, provided they would attend the church school on Sundays. This, with the depression of trade and consequent removal of many families to other towns, caused a reduction in the number of scholars; but it was only temporary, for in 1840 the number rose to 800; and at the anniversary services in 1841, when the Rev. J. Stevenson, M.A., preached, there were 816 scholars. This was the highest number ever reported. In 1846, when a part of the church returned to Wood Gate chapel and re-opened it for public worship, the school also was divided; and for the |