was 60,000; and it is questionable whether there was, at that time, a single Sundayscholar in the counties in which it was mainly located. In 1845 the number of persons so employed is nearly 2,000,000; and there are upwards of 400,000 Sunday-scholars in the manufacturing districts of Lancashire, Yorkshire, and Cheshire, or nearly one scholar to every fifth inhabitant. Few persons will deny the intimate connexion of these facts, or question the important reciprocal influence which the institutions of the factory system and of the Sunday-school have exerted. To say the manufactures referred to, and all the interests connected with them, are greatly indebted to Sunday-schools for their prosperity, would be a very inadequate acknowledgment of the benefits conferred. The practical details of those branches of industrial economy, in all their important, extensive, and complicated arrangements, could no more have been carried on, in the absence of the moral influence which these institutions have exerted, than they could have been carried on without a knowledge of the laws of mechanics, or the usages of commerce.

It is no disparagement to other and more sacred institutions, to affirm that they did not meet the exigencies of the case. The parties

to be influenced were out of their reach. Some means were required to bring them within it; and to occupy, in co-operation with them, the sphere of usefulness which presented itself. A new state of society, distinctive in its character, and embracing vast numbers of the population, had, in fact, suddenly arisen, for the moral exigencies of which there was no adequate provision. To this state of society it was soon found that Sunday-schools were peculiarly adapted. In whatever locality the masses began to congregate, under the influence of the manufacturing system, there these institutions almost simultaneously arose, eagerly seizing the only opportunity which the week afforded, for the inculcation of scriptural truth, the cultivation of moral principles, and the formation of religious habits. The results are seen in the general propriety of conduct, and the spirit of sober, persevering, and industrious application, which characterize the population of the manufacturing districts, and without which, all their natural advantages would be comparatively valueless. Nor have the Christian public been slow to acknowledge the benefits thus conferred. Their sense of their value and importance is marked by the manner in which Sunday-schools have been supported; and it is now generally admitted, in reference to our manufacturing and educational institutions, that they are indebted, each to the other, if not for their existence, at least for their security, stability, and success.

But, important as are the social and national benefits conferred by Sunday-schools, both in the manufacturing and agricultural districts, it is their character as purely religious insti

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tutions that invests them with the highest interest, and entitles them to the most serious consideration. The moral influence which they have so beneficially exerted is owing to the religious principles on which they have been, on the whole, conducted. If even they could have existed as merely literary institutions, without religion, which is not possible, they would have been powerless for good with respect to the great bulk of the population. A few individuals, here and there, might have been more accomplished grammarians, or better arithmeticians; but society at large would have received no moral impress, and exhibited no moral improvement. Sunday-schools have been established, supported, and conducted, not on infidel, but on Christian principles; and the Bible, which is the basis of their operations, is also the source of their strength, and the main element of their prosperity.

But the question arises,-What is the exact relation in which these institutions ought to stand towards the Christian church, as it exists in its various branches? Are they to be treated independently of the latter;-or are they to be formally united with them, as auxiliary and subsidiary institutions? They have been styled "nurseries for the church;' and as an important principle is involved in this designation, I propose to inquire briefly, whether it expresses their legitimate character; and, if so, how their design and object, as such, may be most effectually promoted.

The

In order to ascertain the proper character of Sunday-schools, we may ask, first, What was their original intention and object? answer is obvious, Simply to supply the place of the Christian parent towards his children, in reference to the religious duties of the Lord's day. If every parent were able and willing rightly to instruct and train up his children at home, these institutions would not exist. But in the absence of those qualifications, the Christian public undertake, as is their duty, to supply the deficiency. What, then, are the religious duties of parents, who are able to perform them, towards their children on the Lord's day? Unquestionably to take them to the house of God, to give them religious instruction, and to pray with them. apprehend that this is a correct definition of the duties of the Sunday-school. No one will contend that it is part of the parent's duty, on that day, to give his children secular instruction; or, that it is not part of his duty to take his family to a place of worship. Admit either, and what becomes of parental example and obligation in reference to the sanctity of the Sabbath? And what becomes of the scriptural injunction to "train up a child in the way he should go, and when he is old he will not depart from it?" And if it would be thought wrong for a professedly pious man to employ several hours, regularly every Sabbath, in teaching his children mathematics, arithmetic, or the art of pen

manship, at home, should it not be thought equally wrong for a teacher to employ any part of that day in such, or any similar exercises, at the school? Or, if the conduct of a parent who neglected to train up his children in the habit of regular attendance at the house of God on the Lord's day, be deprecated, is not the conduct of the school which does not practise this duty equally open to censure? What it is the duty of the parent to do, in reference to religious instruction, it is the place of the Sunday-school teacher to do; and what it is wrong for the parent to omit, it is wrong for the teacher to omit also.

Further: as it is essential to the right discharge of his duties, that the parent should be a member of the Christian church; so it is necessary that the Sunday-school should be united with a branch of the visible church of Christ. The parent is not to take his family to various places of worship in succession, neither holding himself, nor instructing his family in, any fixed and settled church principles, and having no stated seat in the house of God. Such an one would have no claim on ministerial oversight or pastoral care; nor could he share in the peculiar advantages of church communion and Christian fellowship. So with the Sunday-school. The school which is not united with the visible church of Christ, and which does not form

a part of, and belong to, some Christian congregation, can have no claim upon ministerial care or pastoral attention, and cannot hope to participate in the peculiar advantages of church fellowship and communion.

Every one is bound, prayerfully, and in the fear of God, to attach himself to that". congregation of faithful men" whose doctrines, discipline, and mode of worship are most in accordance with his own views of scriptural truth. Every parent is bound to see that his children are introduced, by baptism, into connexion with the visible church of Christ, by means of that ordinance, as administered in the church of which he is a member; and he is to instruct his children in the same principles as he has himself conscientiously adopted. The Sunday-school teacher is to act towards the children of others, in his own sphere, as he would to his own. Upon the parents rests the responsibility of sending their children to the school. Upon the school rests the responsibility of educating those children in scriptural habits and principles when they are there. And as the conductors, if fit to sustain the office, are attached, individually, to some society or congregation of God's people, so ought the scholars to be, individually; and so ought the school to be, collectively, and as an institution.-Fernley on the Office of Sunday-Schools.

MEMOIR OF MRS. ELIZABETH
STONHILL,

Of Stewkley, in the Leighton-Buzzard
Circuit.

BY THE REV. JOSEPH WILSON.

MRS. STONHILL had often been heard to say, that from a child she had experienced the gentle influences of the Spirit of truth; and that had she been favoured with suitable instruction, she might have been at an early period a partaker of the truth as it is in Jesus. Destitute of such assistance, she advanced in life a slave to the gaieties of the world, by which the Holy Spirit was grieved, and her serious impressions evanescent.

In the year 1797 she married, and about twelve months afterwards with her husband joined the Wesleyan society at Stewkley, then forming a part of the Bedford Circuit. The Rev. Messrs. Joseph Harper and Jacob Stanley were the Ministers; and by the latter Mrs. Stonhill was admitted to the communion of the people of God. From that period until her removal to a better world she never had to resist the temptation to leave that community, but, on the contrary, her attachment to that section of Christ's visible church

became stronger and stronger. It was not long after she had cast in her lot with the

people of God, that she was brought to possess the liberty wherewith Christ makes his people free. She was the subject of much affliction and trial, although apparently cheerful and happy. She became the mother of a numerous family, which was the object of her prayerful solicitude; and often has she said that if she could witness all who then were living walking in the way to heaven, her greatest tie to earth would be loosed. The later years of her pilgrimage were more smooth, though she was seldom freed from acute bodily pain, which she endured with a spirit resigned to the will of God. The concluding portion of her life was spent in close communion with her Maker. She had stated times for private devotion, to which she attended with punctuality, and in which she found her spiritual strength renewed. When passing through the common ills of life, she found that nothing was too little or great to spread before the Lord, and that numerous were the answers to prayer which she received. About fifteen months previous to her decease, she met with an accident which threatened serious consequences. Returning from visiting a sick individual, she was attacked by a fierce and unruly cow, by which she was seriously injured. Paralysis subsequently followed, that prostrated her physical energies, and con

siderably affected her speech. From these effects she partially recovered. On the day of her death she walked in the open air; but returning to the house, she fell, and instantly expired. "How many fall as sudden, not as safe!" She died August 18th, 1841, aged sixty-eight years.

MEMOIR OF MATTHEW

CUNNINGHAM,

Of Scartho, near Grimshy.

BY THE REV. JOHN NOWELL.

He was awakened to a sense of spiritual danger by a severe thunder-storm, in the year 1783. From that period he became an earnest seeker of salvation, which having found, he rejoiced with joy unspeakable. After he had been a private member of society a short time, he began to call sinners to repentance, and was successful; the Great Head of the church giving him fruit. Satisfied that God had called him to usefulness in his church, he solemnly purposed to lose no opportunity to promote the salvation of men; and it is stated by those who knew him best, though he filled the office of a Local Preacher fifty-three years, he was true to his engagements. He had to toil hard for the maintenance of his family; and often, after a day of severe labour, he has proceeded into the country

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As

to preach Christ and to pray with the people. His untiring diligence made him extensively known. On one occasion, when he was in great difficulty, resulting from want of employment, a gentleman, residing in MarketRaisen, engaged him as the personal attendant on an afflicted son, hoping that the devout deportment and faithful exhortations of Matthew might induce the invalid to seek faith in Christ. The end contemplated by the pious parent was happily accomplished, and the son died in peace. Not long after two daughters were called into the eternal world, who through the instrumentality of Matthew Cunningham witnessed a good confession. long as health permitted, Matthew continued his useful exercises, characterized as they were by devout seriousness, evangelical simplicity, great plainness of speech, heart-searching appeals, and an unction, which gave to his exhortations peculiar interest. About three years previous to his decease he was severely afflicted; but the illness which terminated his mental career was short and severe. In reply to a question which I proposed, he replied, "All is right! I am on the Rock! I shall soon be with my Lord and Master." He died full of years, in great peace, and universally esteemed, December 23d, 1841. His hoary head was a crown of glory, found in the way of righteousness.

MRS. ELIZABETH FRY.

ON visiting one of the state prisons in the kingdom of in 1839, she found many hundred convicts working in chains, sorely burdened and oppressed. In union with her friend William Allen, she pressed the case, in the absence of the King, on the attention of the Queen and Crown Prince. Soon afterwards the Queen was seized with her mortal illness, but did not depart from this world without obtaining the kind promise of her royal consort, that Elizabeth Fry's recommendations respecting the prisons should be at once adopted. When the same prison was again visited by her in 1841, not a chain was to be seen on any of the criminals, they were working with comparative ease and

freedom; not one of them, as the Governor declared, had made his escape; and great and general was the joy with which they received and welcomed their benefactress.

BISHOP BERKELEY.

DR. BALGUY refused a bishopric; Bishop Hurd refused the Primacy. When Bishop Berkeley of Cloyne was offered the translation from that see to Clogher, and was told by Lord Chesterfield that he might certainly raise one hundred thousand pounds by fines, he consulted Mrs. Berkeley, and then refused it. On the occasion the Bishop said to Mrs. B., "I desire to add one more to the list of churchmen who are evidently dead to ambition and avarice."

RAILWAY TRAVELLING.

DEMORALIZING EFFECT OF CHEAP SUNDAY TRAINS.

THE railway to which reference is made in the following communication is that between Newcastle and Carlisle. The Directors of this line have the unenviable notoriety of

being among the first to begin this immoral system. The writer has, during the past month, visited the neighbourhoods of Newcastle and Carlisle. While there, he obtained most distressing accounts of the demoralizing effects produced by cheap Sunday trains. All along the line of railway, crowds of idlers and immoral persons are poured out upon the

villages and hamlets; besides the injury done to Carlisle itself, by the immense numbers who visit that city on Sundays for pleasure. Connected with this open violation of the law of God, is the offence of trying to serve God and mammon. The writer saw large placards at every station, announcing the fact to the young and half-devout, as an inducement to tempt them, that the train would take them in time to attend Divine service in the cathedral, and after that there would be time to see the beautiful scenery around that city. Surely the friends of good order and of religion should discountenance in every possible way those railroads, the Directors of which are so eager to increase their gains, that they encourage the desecration of the Lord's day.

"I continue," writes another Home Missionary, "to meet with an encouraging degree of prosperity in my labours in this part of the Lord's vineyard. There are, indeed, several who professed to have experienced a change of heart, and to have given themselves to the service of God, who have been again entangled in the ensnaring temptations of the world. Several others who continued to maintain their steadfastness, and whose character and influence promised usefulness in connexion with our cause, have, in the providence of

FEEJEE.

God, been called to leave this part of the country. There have also been influences felt which powerfully tend to counteract the means employed for the moral and spiritual good of the people. For example, Sunday travelling by the railway. For several months past there have been trains on the Sabbathday at very reduced fares, which have received but too much encouragement from the unthinking part of the population. Such a practice has tended to fill the public-houses, far more than the places of worship; and, consequently, the demoralizing effect has been seen and lamented by every truly serious mind. With a view to guard our people from temptation, we have taken up the subject of the Sabbath-day for examination in the Bible-class, and for a series of weeks we have brought it under consideration in public, when the following topics were taken up :The Lord's day as a divine institution; the perpetuity of its claims; the nature of the exercises which it requires; the good effects connected with its observance. I am happy to perceive that our people now seem generally to act as if prepared rather to submit to inconvenience, than give any encouragement to cheap trains on the Sabbath-day." From the Congregational Magazine.

From "United States Exploring Expedition."

I. CHARACTER OF THE NATIVES.

THE Feejeans are extremely changeable in their disposition. They are fond of joking, indulge in laughter, and will at one moment appear to give themselves up to merriment, from which they in an instant pass to demonlike anger, which they evince by looks that cannot be misunderstood by those who are the subjects of it, and particularly if in the power of the enraged native. Their anger seldom finds vent in words, but has the character of sullenness. A Chief, when offended, seldom speaks a word, but puts sticks in the ground, to keep the cause of his anger continually in his recollection. The objects of it now understand that it is time to appease him by propitiatory offerings, if they would avoid the bad consequences. When they have been tendered to the satisfaction of the offended dignitary, he pulls out the sticks, as a signal that he is satisfied.

They are addicted to stealing, are treacherous in the extreme, and, with all their ferocity, cowards. The most universal trait in their character is their addiction to lying. They tell a falsehood in preference, when the truth would better answer their purpose; and in conversing with them, the truth can only be obtained by cautioning them not to talk like a Feejee man, or, in other words, not to tell

any lies. Adroit lying is even regarded as an accomplishment, and one who is expert at it is sure of a comfortable subsistence and a friendly reception wherever he goes.

The inhabitants of these islands, in their heathen state, are truly wretches, in the strongest sense of the term, and degraded beyond the conception of civilized people. For the sake of decency, and to avoid shocking the moral sense of my readers, I have refrained from relating many things which happened under my own eyes. No one can visit these islands without feeling a poignant regret that so lovely a part of God's creation should be daily and hourly sullied by deeds of such unparalleled depravity as those to which I have alluded. The time will, I trust, ere long arrive, when the Missionaries, by their perseverance, courage, and devotedness, shall reclaim these islanders from their sensual and savage customs, and bring them within the fold of civilization.

having the Missionaries among them, partly from the feeling that it will be advantageous to them in their intercourse with the vessels that come from time to time to bring them supplies, and partly for the protection which, in their opinion, the Spirit or God of the Missionaries will afford to the koro where they reside.

Upon the whole, I think that the Missionaries are safe as to life. They require much nerve and temper to withstand the trials they are often subjected to. The Chiefs and others consider that they have a perfect right to enter the Missionaries' houses at all times, and not unfrequently their behaviour is rude and indecent. There is no situation in life that requires more moral and physical courage than that into which they are repeatedly thrown, often for the diabolical purpose of trying to excite and induce them to commit some act which might be taken advantage of to extort presents, or as a pretext to plunder them. The natives are extremely clever in devising schemes of annoyance, and will frequently take a vast deal of trouble and time to accomplish them. When detected, they have little idea of further concealment, and generally join in a laugh at being exposed.

I cannot speak too highly of the cheerfulness and resignation with which the members of the Mission and their families meet the trials they have to go through; nor can I withhold my surprise how any ladies or their husbands can endure a residence attended with such discomfort and dangers, cut off, as they are, from all communications with their friends and kindred. Truly, there is no poetry in such a life; and it requires all the enthusiasm that fervent religion calls forth, to endure the pains and perils to which they are subject.

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They have had here but little encouragement. The Chiefs are averse to the new religion, because they do not choose to adopt, as they say, other gods at their time of life, and lest they should lose their authority over their people, whom they now govern through the medium of their gods or Priests. They refuse to allow any one of the natives under their rule to join the Mission, or to receive instruction. From my own observation, I am very well satisfied that the common people, if permitted, would readily seek the change that would insure anything like security from the tyrannical customs they are now suffering under. The opinion is becoming general, that where a Missionary resides, wars do not take place; and the moment will arrive, when the change in this group will be more rapid than that which has heretofore attended their exertions elsewhere. Although this may yet be at some distance, it must certainly ensue, whenever the intercourse with the whites shall have so much increased as to make it desirable for the Chiefs to acquire the art of writing, and they have formed a proper estimate of their own power. Should the King of one of the powerful districts be converted, his whole tribe will follow the royal example.

III. DIFFERENCE BETWEEN THE CHRISTIAN AND HEATHEN NATIVES.

ONE could not but perceive the great difference between the Tonguese and Feejees who passed the night on board. The former are generally Christians, or Missionaries' people they were orderly and respectable; and before going to rest, quietly and devoutly met, and had their evening prayer; which, contrasted with the conduct of the others, had a very pleasing effect.

CONTINENTAL.

Dresden. The following important intelligence has been communicated from this place. By the will of the recently deceased Peter Grachi, Confessor to the late King, a very considerable legacy is bequeathed to a branch of his order (Jesuits) resident in Köthen; and the report current some time ago, that the romantically situated castle of Wesenstein is destined to become a Jesuit College, is not without foundation. Among the papers of a freeman of this city, who died lately, has been found a printed prayer-book, entitled, "A Manual of Devotion for the Use of those Members of the Catholic Congregation in Dresden, who belong to the Brotherhood bearing the name of 'The Agony of Jesus on the Cross:' with permission of the Magistrates of Dresden. 1817.” On the

fly-leaf facing the title-page, stands the following attestation :-" On the 5th of February,

1843,

was enrolled into the meritorious brotherhood of the Agony of Jesus, in the Chapel Royal, Dresden. After his death this attest to be sent back there. Soli Deo

gloria III." From another note in the middle of the book, it is evident that the brotherhood has existed since 1729. The discovery of the prayer-book has naturally caused a great and very unfavourable impression. Continental Echo.

Dijon has lately been the scene of angry controversy. M. Pastor Pertuzon, at the request of a Roman Catholic family, undertook to perform the funeral obsequies of a young man, the Priest having refused to do so. For this act of mercy the Roman Clergy attacked M. Pertuzon in the Spectateur, a journal of that town, to which he replied by transmitting a letter from the deceased's uncle, who stated that it was at his request, and that only an hour before the funeral. The Curé Moreau