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Worship and Work
Tﬁougbt: ﬁom the unpublished writings
of tbe [are
CANON S. A. BARNETT,
M.A.,D.C.L.
Canon and Sub-Dean of PVestminster Abbey,
First Warden of Toynbee Hall, W/zitec/mpel
SELECTED AND EDITED BY‘ HIS WIFE
SECOND EDITION
LETCHWORTH :
GARDEN CITY PRESS LIMITED
1913
Fms'r EDITION - - - - DECEMBER 1st,1913
SECOND Em'rxou- - - - DECEMBER 17th, 1913
All rights reserved.
INTRODUCTION
BY
MRS. S. A. BARNETT
_—
IN preparing the material for the Memoir which
is to be written of my husband, I perceived
that there was much both beautiful and suggestive,
which yet will be hardly needed in the Life and
Letters.
Caring, as so many people are caring, for his
thoughts, ﬁnding in them food for their souls,
and prescriptions for the healing of National
wounds, it seemed a pity to leave them buried in
cupboards, so I have selected and edited some for
this little book, which can be slipped into the
pocket or ﬁnd an unobtrusive place on the prayer-
table.
To friends on whose judgment I set store, I
have sent proof-sheets and received helpful replies,
but perhaps those from the Archbishop of York
and Dr. Cliﬂbrd convey the opinions which have
been most generally expressed, and so with their
permission the letters are printed here.
My dear Mrs. Barnett,—
I am very glad that these Extracts, which
you have gathered with so mueh insight and
sympathy from Canon Barriett’s writings, are
V
INTRODUCTION
to be published. Each one of the passages is
full of spirit and of matter, and I like your
texts from the Bible and Browning.
As you know, both in my undergraduate
days and when I was Bishop in East London,
I always looked up to him with reverence and
gratitude as a lllaster in the noble Science of
Service. In reading these Extracts, I seemed
to be once again talking with him. The man
himself, as we knew him and saw him at work,
is in these writings, and through them, he being
dead yet speaketh to us.
Even those who did not know him will feel,
as they read them, that they are communing
with a spirit of rare wisdom, humility, and
strength. They will find there qualities of
mind and heart always inspiring, and never
more needed than in this present time ;—a
patience resolute and purposeful ;—a deep
conviction of the indispensable forces of personal
friendship and of the indispensable need of
reaching the springs of personal character in
the work of social reform ;—a faith that never
doubted that in God there is the Love of a
Father, and that in every man, however low,
there is a “ buried life ” which can be raised,—
a hope which neither indulged in illusions nor
faltered in the face of facts ;—a love which had
the courage to demand the highest from those
for whom it eared, and to strive to give them the
best. '
I think that his own words best describe the
life he lived, the work he did, and the example
V1
INTRODUCTION
he has left—“ the best work is done by him who,
living the best life he knows, shares that life
with others ,- who, without schemes and views,
gives every day his best to him who needs, and
who leaves his day’s work to be fitted into a
scheme beyond his own understanding.”
The written words which you have gathered
express his “ best life,” and through them he
will still “ share that life with others.”
I am, yours very sincerely,
CosMo EBoR:
Dear III rs. Barnett,—
I t is a great service you are rendering to the
Kingdom of God by publishing “hVorship and
hVork.”
The volume will keep the Canon’s memory
vital, perpetuate his work, and increase the
harvests now following in so many fields,
from his faithful and God-inspired toil. As I
read these “Thoughts from his Writings,” I
see the preacher in the pulpit, hear his trenchant
exposure of the wrongs of Society, his vibrant
sympathy, and his strong and tender appeal.
The “ Thoughts” keep before us what we love to
note, his wide observation of life, his keen
insight, his courageous sifting of conventional
formulae, his noble ideals, his absolute altruism,
and his unsubduable faith in God, in all and
over all, and working out the redemption of all.
“lVorship and 17V ork ” will form one of the
best of Christmas and New Tear’s gifts, and
for an “Early morning book” I cannot conceive
V11
INTRODUCTION
one rirher in its inspiration or more hallowing
in its influmre.
I am, faithfully yours,
JOHN CLIFFORD.
The Extracts are taken from many sources, all
unpublished but most of them printed—reports,
letters, essays, addresses, lectures, parish magazines,
manifestoes—and they date from 1873, the year
we went to St. Jude’s, Whitechapel (“ the worst
parish in my diocese,” to quote the Bishop), to
19 I 3, when Canon Barnett wrote in the precincts
and under the inﬂuence of the Abbey he loved so
clearly.
If the Extracts have seemed to require the
explanation of the date, it has been put, otherwise
it has been left out, for most of the selections have
a sense irrespective of time, written as they are
from the heart of “the director of enthusiasm
disciplined for service.”
Some of the friends to whom I submitted the
scheme of this little book have asked that I should
add a short sketch of his life, but this I ﬁnd too
large a subject for so small a book, and such work
as I am privileged to give towards the introduction
of his humble nature and steadfast character to
those who did not know him, must come when
the Memoir is written. Better than words from
me are those from the Archbishop, written for the
ﬁrst number of the “ Stepney Welfare” Magazine,
from which he permits me to quote :—
viii
INTRODUCTION
“ My remembrance of Canon Barnett goes
back toa memorable evening thirty years ago. On
Saturday, November 17th, 1883, a small group of
members of Oxford University, senior and
junior, met in the rooms of Mr. Sidney Ball, at
St. John’s College. Among those who were
present, if my memory serves me right, were
Arthur Acland (afterwards Secretary of the
Board of Education), the present Editor of
The Westminster Gazette, ‘ Anthony Hope ’
Hawkins, and Michael Sadler. Into the life of
Oxford had just come the ﬁrst stirring of a new
movement.
“ ‘ A bitter cry from outcast London ’ had just
broken into our academic discussions. Our con-
science had felt the rebuke of the contrast
between the wealth of inheritance and oppor-
tunity stored up in Oxford, and the poverty of the
life lived amid the mean streets and monotonous
labour of East London. In a vague way we felt
the claim of that poverty on our wealth. Could
anything practical be done to meet it? The
answer to that question was important. If it
had not come the movement might have drifted
into mere vague sentiment or academic talk. It
came that November evening. The Vicar of St.
Jude’s, \Vhitechapel, Mr. Barnett, then in the
prime of his life, in his fortieth year, read a paper
in which he sketched the plan of a ‘University
Settlement in East London.’ ‘ Something,’
he said, ‘ must be done to share with the poor
the best gifts.’ Let University men become the
neighbours of the working poor, sharing their
life, thinking out their problems, learning from
them the lessons of patience, fellowship, self-
sacriﬁce, and offering in response the help of
their own education and friendship. ‘This,’ he
1X
INTRODUCTION
said, ‘ will alleviate the sorrow and misery born
of class division and indifference. It will bring
classes int-o relation; it will lead them to know
and learn of one another; and those to whom it
is given will give.
“ I well remember the effect of his words, or,
rather, of his personality. There was no rush,
no exaggeration, no claim to provide a solution
of the social problem. There was simply the
quiet and earnest appeal of an Oxford man busy
in the service of the people to other Oxford men
to ‘ come and see,’ to learn the needs by shar-
ing the life of that, to us, ‘dim and strange
outer world ’ of East London. . . .
“ I have dwelt upon these early memories
because the birthdays of great movements are
always worth remembering. And it was a great
movement which was thus born. . . . And I have
also recalled these ﬁrst days, because the ideals
which Canon Barnett then unfolded were those
which all his life guided his mind and work.
I. “He asked, not for money, not for allegi-
ance to any programme of reform, but for men,
for their service and their friendship for the poor.
He always put his faith in men rather than in
measures—in personal service of some kind as
the one indispensable method of social reform.
Few men, indeed, gave more time and thought
to remedial legislation; the address presented to
his wife after his death by members of all
parties in the House of Commons was a striking
testimony to his inﬂuence in public affairs. But
he knew that the value of laws to a community
lies not so much in their intrinsic merits as in
their administration, and that their administra-
tion depends upon the personal qualities of the
men and women who administer them. He
X
INTRODUCTION
knew that while legislation can open out
chances for the poor it is the guidance and en-
couragement of a wise and friendly hand that is
needed to enable the poor to make use of the
chances offered. Again, he had seen, and the
thought of it always kindled a ﬂame of indigna-
tion within him, the havoc of character, the ruin
of self-respect, the sordid shifts and struggles of
greed for which large Relief Funds and the com-
petition of ‘ charitable ’ and ‘religious ’
agencies were responsible. He believed intensely
that the only true ‘ relief’ of the poor was to
give each one the chance of raising himself by
the power of what was best within him; and
that the discovery and training of this power
came through the knowledge and sympathy of
personal friendship. He longed and laboured to
bring into East London, not primarily schemes
or funds, but men and women, willing to put
into the service of the people their knowledge,
their experience, above all, their love. To him
philanthropy was summed up in Browning’s
words: ‘ Man’s part is plain—to set forth
love.’
2. “He was always trying to effect an exchange
of gifts between the rich and the poor—between
those who were rich not so much in money as in
the knowledge, the beauty, the faith, which are
the true wealth of life, and those who, though-
poor in material things, are yet rich in patience,
in self-sacriﬁce, in kindness to one another. In
spite of all the foolish and sentimental things
that were said about ‘ culture ’ in the latter half
of the nineteenth century, he was never ashamed
of the word; it embodied for him the revelations
of the thinker, the scholar, the painter, the
musician, the poet. He refused to look upon this
xi
INTRODUCTION
wealth as the property of any privileged classes.
He looked upon it as a possession won for all
mankind. He was eager that the great industrial
population should learn and enter into its
heritage. The University Extension Lectures,
the pictures in Toynbee Hall, and in the \Vhite-
chapel Art Gallery, the music of the old
‘\Norship Hour,’ were all invitations to his
neighbours to claim this right. His faith in
human nature made him trust the instinct which
compels men to admire the highest when they
see it. Concerned as he was, day by day, with
the relief of the poor, the treatment of the un-
employed, the raising of wages, no man was
more convinced that ‘man does not live by
bread alone,’ or tried more earnestly to speak
to working folk the words that come from the
mouth of God, in Art, in Poetry, in the Gospel
of Love.
“ To these ideals which prompted his plan of
University Settlements, his own life during the
long years of his London labours gave steadfast
and inspiring witness. To some of our present-
day drastic reformers who put their faith in
schemes of industrial upheaval, in the power of
the State to bring in a new order of diffused
prosperity, they may seem vague, dreamy, and
unpractical. But it is certain that any move-
ment of social reform must be mechanical, blind,
and narrow, and any condition of life, however
well-fed and well-paid, must be poor and
stunted, which does not ﬁnd a place for the
inﬂuences of knowledge, art, and religion—
for Truth, Beauty, God.
“ I have left myself little space to recall lessons
learned from Canon Barnett’s personal char-
acter. Among the chief was the example of his
xi:
INTRODUCTION
patient persistence in well-doing. He was a man
of strong feelings. The callous selﬁshness of
wealth, the exploiting of the poor by political or
religious partisans, the recklessness‘ of senti-
mental philanthropy, stung him to the quick;
but he never became bitter. He had seen a suc-
cession of ambitious schemes, advertised by the
beating of big drums in Press and on platform;
but he never became cynical. He had his own
discipline of disappointment, but he never sur-
rendered his ideals. The man I had known
when a young layman in London was the same
man whom I found on myreturn to the East
End as Bishop of Stepney, twelve years later-—
full of hope and plans, ever ready for new efforts,
never ‘ weary in well-doing,’ ever responsive to
new calls for his service.
“ Again, remember the wonderful way in which
he combined the idealist and the practical man.
His idealism and his common-sense were always
close friends. He carried his visions into his
committees; they never disturbed the business;
but they made men feel that the business was
worth doing. YVe can all remember the aphor-
isms, the terse sentences about love and beauty
and service int-o which he used to crystallise his
ideals. \Ve used to think that he and Mrs.
Barnett must have spent their scanty leisure in
constructing them. But the commentaries upon
them were very practical—a party at Toynbee
Hall, a plan for the training of unemployed
women, a housing scheme, or getting aid for a
cripple. This was the secret of his freshness; in
the plain he kept about him the atmosphere of
the hills.
“ I must not speak of his religion. It was ex-
pressed more by his life than by his words. Some
xiii
INTRODUCTION
men are called to live among the forms of
religion—its articles of faith, its rites, its organ-
isation—and to try to fill them with a right
spirit, and they have a great and noble work.
Other men are called to be so jealous for the
spirit, for its freedom and honesty and width,
that they are more indifferent to the form.
Canon Barnett was one of those. Suffice it to
say that his faith was that ‘ God was in Christ
reconciling the world to himself,’ and that.
Christ was in every life which served man in the
spirit of love and self-sacrifice.
“ His wife—the comrade of all his ideals and
labours—has said, ‘ He appraised above all
things the love which generates personal sacriﬁc-
ing service for others, and in memory of him
there are many things which could be done by
individuals or groups of friends who, without
any organised appeal, would care to help to
realise the hopes in which he had uninterrupted
faith.’ I trust that the workers who are united
in the Stepney Council of Public \Velfare may
be one of these ‘ groups of friends.’ If these
words of grateful tribute to my old friend and
teacher—poor as they are, and written amid
much pressure of affairs—can in some degree
preserve the memory of his example and the in-
heritance of his ideals among some of his fellow-
workers in East London, they will not have been
written wholly in vain.
“ Cosmo EBOR :”
To the ExtractsI have given titles, and at
the beginning and at the end of most of them
I have put texts or quotations from the two
Books—the Bible and Browning—which were
XIV
I NTRODUCTION
severally to us our respective staffs of strength in
those diﬁicult Whitechapel years (January, 1873,
to August, 1906). Those, and there are some,
Who prefer the Canon’s words alone can easily skip
the additions, and to others who like the suggestions
but who sometimes find them obscure, I would
say that in each case they are intended either to
epitomise, to illuminate, or to advance the thought
of the Extract, or they carry tender memories or
offer the comfort of conﬁdent hope.
Our friends have been helpful, as ever, about
this little Book, but to one, the Rev. Vicars A.
Boyle, I would render special thanks. Yet I know
that the hours of work he has put into it, are his
tribute of affection and respect to the man with
‘whom he worked in the early Toynbee Hall days,
where not only as one of the ﬁrst Residents, but
as Curate of St. Iude’s and his private Secretary, he
had special opportunities of knowing and loving the
Warden, an affection my husband sincerely returned.
The arrangement of the Extracts has not been
easy, but as, like my husband’s mind, they refused
to come into conventional order, or fall under
recognised headings, the reader will have to accept
and consider them “ one by one.”
The six private letters placed towards the end
of the Book can hardly be called Extracts, but for
the revelation to an individual of his personal faith,
gratitude will be given by all Who have “struggled,
failed, and agonised ” over life’s mysteries, know-
ledge of which has as yet been Withholden from
their stricken souls.
HENRIETTA O. BARNETT.
XV
CONTENTS
Belief in Almightiness
Manifold Sin. . . .
The Barrier of Alms . .
Absence from Church
Our Debt to Children
Aids to Perfect Life .
Slow Growth in Goodness . .
Sunday Concerts .
Thoughts for Holy Week
Gradual Methods
Impatient Reform . . . .
His Likeness in the Despise
Christ inspires Respect
God Wills It . .
Our “ Christed ” Selves
Sin . . . . . . . .
Watts’s “ Love and Death ”
Love \Vaxing Cold . . . .
To Develop Character
Friendship .
Insulting Charity . . .
Needs of the Industrial Classes . . . .
The Working People—A Chaplain for Labour
Children . . . . . . . . .
The Imagination . . . .
Lady Rent Collectors . . . . . .
East London demands the Service of the Best
Advice to the Young . . . . . .
A Broad Basis of Membership
Fellow Worshippers . .
In Touch with the Eternal . .
Why Men Drink
xvi
Livelihood and Life
The Cottage Home . .
Personal Righteousness
The Art Exhibition ' '
Education . . . . . .
Dependence on Ideal Good
Humility . . . . . .
The Church’s Power
A Holy Nation
Street Vigilance
Neighbours of the Poor
Passionless Reformers
Seeming Failure . . . .
Popular Methods of Conversion
The Reform of the Church . .
Silent W'orshippers . . . . . .
Why Mankind W orships . . . .
The Evils of Haste and Sens ationaiisrn
At Home to the Poor
Give by Sharing
ABand of Hope . .
In Patience is our Strength . .
Dangers of Missions
Education and Labour
Culture by Contact . . . .
The People Own the Church
Sunday Schools . . . .
Needs of the Poor
Hooliganism
Public Libraries
Labour’s Moral Claim .
Increased Demand for Pleasure
Ideals and Idols . .
Work with the Poor Law
A Common Language . .
Young Women in Workhouses
The Believer’s View. .
Body Worship
Millionaires . . . . . .
Aspiration from Admiration
Friends Among the Poor
Adventurous Charity
"d
:>
.Oi‘nu'unun (.11 Q
in poo w »-< P1
108
111
11:2.
113
xvii
Clubs for Men and Boys
School Playgrounds . .
Dull Doings . .
The Buried Life
The Need of Calm
Transient Things . . .
The Strength of Goodness . .
The Holy Communion
The Power of Taste . .
Courtesy . . . .
Silencing Preachers
Dull Lives . .
Sacrament of Service
The Law of Progress
Toynbee Hall Residents
The Lowest Man
Guide Books to Life. .
Thoughts Born in Egypt
The Continuity of Life
Our Ideal . .
Holidays a Necessity
Rational Hymns
What Labour Wants
University Extension
The Ideal City . .
The Need of Knowledge
Debts to the Poor
Our Forgotten Brother
A Democratic Church
Beauty in Churches
Sunday Trading
Pictures . . . . . . . .
The Obligation of Five Per Cent. . .
An East London College
Imprisoned Ideals
The Age of the Spirit
Outbreak of Talk
Love is not Dead . . . .
School all the Year Round . . . . . .
Ignorance Cannot Demand its own Remedy
The Possible Uses of a Church
PAGE
114
116
117
118
120
121
122
123
124
125
126
127
128
129
I30
I31
I32
I34
136
I37
I38
I39
I40
I44
I68
xviii
IJQWVICSSIIESS .. ..
An Offered Solution
Past and Future . .
The Mission of the Church
The Reasonableness of Prayer
The Interests of the Clergy
Thoughtful Relief . . . .
The Gospel is not Popular . .
God in History . .
Common Worship . .
Careless Christians . .
Parish Machinery
Fragnaents
AtLaM: . H
A Happy New Year
The Poor Law Commission
The Warden’s Address
A Letter to the Clergy
The Opening Future
The Wedding Service
Some Thoughts for Len t
Letters to a Friend . . . . . .
Hampstead Garden Suburb Institute
Sonnet .. .. ..
PAGE
170
172
I74
I76
I77
I78
180
182
183
184
185
187
lot
196
198
200
202
204
206
208
210
212
218
219
xix
TO THE REﬂDER.
W/zen mention is made of t/ze port's/z,
its ‘workers, or organisation, the refer—
once is to St. Jude’r, Whiter/lapel.
KET N 0 TBS
._.___—,
Oh come, let'us worship and fall
down: and kneel before the Lora’ our
Maker.——Ps. xcv. 6.
21 ﬁer ye have suﬂered a little while,
God shall Himself ﬁt you for your
task, you there, fortiﬁ/ you and
foundyou as on a rock—1 Peter v. 10.
Fear not to sow because of the Birds.
Belief in Almightiness
This is the victory that ooercometh the world,
even our faith.—1 John v. 4.

YOU will perhaps bear with a word which
it has been borne on me to say, as to one
cause of our difficulties. It is unbelief in God
which makes much effort ineffective through
want of strength or misdirection of aim. It
is not disbelief taking form in professions of
atheism, but just unbelief in a Power Whose
will is being done. If rich men believed that
Almightiness cared for the poor and ignorant,
they would not deny Him to enjoy them-
selves. If poor men believed that Almighti-
ness willed their likeness to Jesus Christ,
they would not be hopeless and take refuge
in apathy. If all “who are weary and heavy
laden ” knew that the unconquered and
unconquerable forces were arrayed against
injustice, selﬁshness and pride, they would
take heart.
Belief in God gives strength to effort and
direction to its aim. Many lovers of their
fellow-men now go to them with food, as if a
man could live by bread alone ; or with ex-
citement, as if excitement could satisfy; or
with rituals, as if a show or a drama could be
substituted for truth; or with talk about
miracles, as if faith depended on the mar~
a,
4'12
vellous. Belief in God will change all this.
He who believes that Power is against idle-
ness will work and never starve ; the righteous
man is not now found begging for his bread.
He who believes that God is the Father of
light will seek everything which is good and
perfect, and will not want excitement. He
who believes in God will get to God; neither
superstitions nor theologies will hinder; and
he will ﬁnd by experience that jesus is the
way to God.
Social reformers will do well then to teach
belief in God, and they must ﬁrst clear their
own minds. Let them ask themselves in
what they do believe. The opinions of their
party which they loudly express are not
beliefs. Men may be of Paul, of Apollos, and
even of Christ, and not believe in One who

is the God of all.
“But I have always had one lode star,——now,
As I look back, I see that I have halted
. Or hastened as I looked towards that star,—-—
A need, a trust, a yearning after God.”
Pauline.
Manifold Sin
Depart from me, for I am a sinful man, 0
Lord—Luke v. 8.

SIN must be recognised as manifold, and any-
thing which mars the grandeur of human
life must be brought under a converting
inﬂuence. Suchinﬂuences are the culture which
opens to men’s minds the enjoyment of art and
literature, the knowledge which makes the
whole world alive and binds together the
human family by ties of common interest,
the religion which raises men to “ the
Immanuel’s land,” whence they see the
lives of those who on earth have done the
will of their Father in heaven.
It is small links of friendships which bind
classes together; it is by slow means in—
ﬁuences pass from high to low; it is in un-
thinking intercourse the ideals of life come
within the reach of men’s vision. . .
I would not have anyone think that I take
no account of suffering.
In the kingdom for whose coming I look,
suffering no less than sin is done away. I
only wish as much had been effected to pre-
pare the way for that kingdom by decreasing
the latter as has been effected by decreasing
the former. Better dwellings preserve many
from disease, wise systems of relief have
4
surrounded many with comforts, a stricter
enforcement of the law has been powerful in
keeping many in health, newer forms of
pleasure have given to many weary with toil
hours of joy and rest.
For those of you who, in the darkness of
the present day, see no greater good than the
avoiding of suffering, there is work to be done ;
suffering past description calls aloud for your
help. I only ask that those who come to
answer this call will so work as not to put
difficulties in the way of the people, who
slowly and hardly are learning to subject their
will to right, and to realise the joys which
belong to goodness and to love.
To teach the horror of sin and the beauty
of holiness is, I repeat, our work. We hold
that all among whom we live should have the
best, the prize which it is our Father’s Will
that all should gain—(1877.)

“ For life, with all it yields ofjoy and woe,
And hope and fear (believe the aged friend),
Is just our chance of the prize of learning love,
How love might be, hath been indeed, and is.”
A Death in the Desert.
The Barrier of Alms
He gi-zwz‘h lo the aﬂlicled their right—Job
xxxvi. 6 (R.\/’.).

“THE poor starve because of the Alms they
receive.” The people of this parish are for
the most part hawkers, and the men, women,
and children generally ﬁnd their living by
selling in the streets. They live in rooms, the
state of which is a disgrace to us as a nation.
Living such a life they are constantly brought
into contact with soft—hearted people, who
meet them in the streets or visit them in their
rooms. Alms are given them—a shilling by
one friend, a Sixpence by another, a dinner
here, and some clothing there ; the gift is not
sufficient if they are really struggling, the
care is not sufficient if they are thriftless or
wicked. The effect of such charity is that a
state of things to make one’s heart bleed is
perpetuated. The people never learn to
work or to save. Out-relief from the House,
or the dole of the charitable, have stood in the
way of the lesson of providence, which God
their Father would have taught them.
Our experience has this year been terrible,
but we feel that our main duty is to hold fast
the principles which we have, in calmer
moments, determined to be the best. Popular
indignation at the sufferings of many, and
6
money impulsively offered, ought not to tempt
us to practices of giving which we have
decided to be cruel. Disgust that our
principles have been made by some a justifica-
tion for doing nothing, and that luxury has
increased while the poor have been left un—
helped to learn to help themselves, ought not
to make us forget that money is inadequate
to the greatest need of the poor.
Relief, if it is to be helpful, must follow
and not “ prevent ” friendship ; it must
strengthen and not weaken character ; it
must have for its object the good and not the
comfort of individuals. Dinners to children
would be destructive to home life, and gifts
from strangers would defraud a man of power
to do his duty. Dives has his good things,
but Lazarus has his good things also. It is
easier to take from the poor man his energy of
character, his simplicity of love, than it is to
give him the width of view and the pleasure
of living which belongs to wealth. Happily,
we have had a ﬁne winter, or I fear we might
have been troubled by the action of those who
would have tried ‘to hide evils too great for
their understanding under gifts of money and
fOOCl.——(I874.)

“What matters happiness .?
Duty 1 There’s man’s one moment.”
King Victor and King Charles.
Absence from Church
Work. out your own salvation with fear and
trembling—Phil. ii. 12.

WHY do the people not come to Church ?
Many reasons are suggested; our refusal
to give parochial relief, the absence of any
terrorism in our theology, the large number
of Churches in comparison with the Gentile
population are, some would say, suflicient
causes for the emptiness of this Church.
None of these causes, however, satisfy me.
Few of the East End places of Worship have
a congregation, and we may as well face the
fact that our forms of service have ceased to
express the religious wants of the people.
There is no fashion in the East, as in the
West, to induce the inhabitants to appear
Sunday after Sunday in the Parish Church;
there is no want of occupation to make them
turn for interest to the details of Church
decoration; they are, therefore, careless
about the whole matter.
I don’t think the neglect of Church
attendance implies an absence of religious
feelings; the feelings exist, but they ﬁnd
neither support nor expression in the means
of Worship which have been provided. .
Grand music, heard in a Church with
which many associations of higher life are
8
connected, seems to have the power of ex-
pressing the aspirations and holding the
attention of those whose lives are for the
most part low and uncontrolled. Lectures
on lives of great men and various social sub—
jects, treated from the pulpit, and their con-
nection with religion demonstrated, will show
the thoughtful among us that belief in God
is the groundwork of progress.
If by Music we enable the people to find
expression for their aspirations, and if by
Lectures we are able to show them how true
human greatness depends on reasonable
religion, though we ourselves are unable to
provide these means of \Vorship which will
give strength to their longings for fuller
life, and satisfaction to their wants to
know the unknown God, we may yet feel
that we are doing something in our day to
prepare the way for such Worship of the
future.
It is for us to wait, seeing only that in our
dealings with the people, we keep pace with
the development of the times—(1876) (1877.)

“Earth changes, but thy soul and God stand
suref’
Rabbi Ben Ezra.
Our Debt to Children
The promise is unto you, and to your children.—
Acts ii. 39.

THE bright spots in darkest London are
the children. Their laughter breaks in
on the harsh notes of the street traffic, their
freedom lifts for a moment the clouds of care
from burdened brows. Their seriousness in
play often opens to passers-by visions of a
more satisfying pursuit than that of money
or pleasure. Children are still images of the
greatest in the kingdom of heaven ; they are
still apostles of truth.
All of us are in debt to children, and most
of us are ready to pay the debt. Therefore
it is that pennies are so readily thrown to the
groups by the wayside; therefore it is that
toys and playthings are so freely divided;
therefore it is that so many “ Homes ” are
established; therefore it is that day treats
become popular charities, and thousands of
shouting children are carried by rail and road
to some seaside or country resort.
The will to give the children something in
return for their gift to us is shown in all these
efforts, but do such means help to increase
the graces which make the charm of child—
hood .P Will pennies thrown to be scrambled
for keep their faces free from sordid greed P
IO
Will toys and playthings bring out the
resourcefulness which is so delightful .P Will
day treats, with their excitement, their
“ mess” of food, their disposition of energy,
give them the secret of enjoyment ? .
The best way to help them is to give them
a real country holiday, to send them fifty
miles out of London, to put them into a
country cottage where ﬂowers grow in the
garden, to let them live with cottagers,
whose talk will be of country things,
to introduce to them neighbours, who
will take them for country walks, tell them
about the animals and plants, read them
poetry and open their eyes to the unknown
facts and beauties.

“ Prison-roof shall break one day
And Heaven beam o’erhead.”
The Inn Album.
IN our new playground children play out of
danger and out of dirt. But it is not the
only use possible. The children might be
taught games of which they are now ignorant.
There might be music and singing on summer
evenings. A show of some really beautiful
ﬂowers, teaching What care and training can
do, might be organised.
Aids to Perfect Life
Be ye therefore perfect, even as your Father
which is in heaven is perfect—Matt. v. 48.

WE turn our eyes from contemplating the
perfect life, its fullness of interest and
joy, its grandeur of purpose and its rest, to
watch the life of our neighbour, its dullness
and its meanness, its anxiety and its unrest.
Our object is to help our neighbour to live
the perfect life.
It is not enough to make him profess our
belief, to come to Church or to be a Commu-
nicant, it is not enough even if we make him
turn from drunkenness or sloth and become
sober and active ; it is not enough to give him
assurance of heaven hereafter. It is his whole
character we want to mould ; we would open
his mind to see meaning in silence and in
noise, in nature and in art, so that he might
have interest in things ; we would make him
conscious of his power, conscious that every—
thingis possible to noble human effort, so that
he might yoke himself to purpose ; we would
help him to hear the voice of God telling of
the advance of right, the strength of good,
the glory of the future; so that he might
have joy and rest.
In aiming at such an end there must
much he done from which no result can be
11
visible. Iwould urge you* not to look for
results. Doing so, efforts will be diverted
from the best to the expedient, and means
will be used which are of the world and not
of God.
In spite of the labours of many men and
women in this parish, progress has been slow,
but we, for our own part, are full of hope;
we do believe that the efforts are not in
vain, and that, if our plans are not understood
by some, still they are right and must con—
quer. Every day’s experience confirms us
in our belief, and therefore strengthens our
hope, for God’s side cannot fail.
When the end we have in view is hidden
from many who misunderstand us, the thought
that there are others who do believe that we
have come to live here with the single hope
of advancing God’s kingdom is a wondrous
help; in whatever we are able to do, their
sympathy and gifts must have a large share.

“ What is it that I hunger for but God P”
Pauline.
* Written in St. Jude’s Report to the parish-workers.
13
Slow Growth in Goodness
llffan doth 1101‘ live by bread 0nly.—Deut. viii. 3.

BY actions as by words we tell men that the
Kingdom of Heaven is within them, that
all they can want will be found when they have
become good and pure and loving; and we
tell them, too, that a God who loves them is
working to make them all they ought to be.
Every new scheme we propose, every plan
we carry out, does its work if it throws one
gleam of light on this truth. The Flower Show
in the summer helped those who live in our
terrible courts to know that there is One Whose
willis that beauty should cover the earth. The
Concerts and Entertainments which have
given to many an hour’s amusement have, at
the same time, lifted the cloud of care from
their lives and shown them the face of One
Who is glad because they are glad. The
Schools and Classes have given to others a
glimpse of the knowledge of One Who is
perfect as they may be perfect. The Oratorios,
as they lifted our thoughts above the petty
things of life, taught us our high calling as the
children of a Father in heaven. Every meet-
ing which has brought two or three together,
and taught them to know one another, has
done something to break the barrier which
prevents all men from being brothers—(1875.)

“ For every joy is gain,
And gain is gain, however small.”
Paroeelsus.
I4
Sunday Concerts
Remember the Sabbath day, to keep it holy.—
Exodus xx. 8.

ON two Sunday evenings classical concerts
were givenin our Schoolroom. There was
a large demand for tickets, and it need hardly
be said that the music was perfect of its kind,
but very unlike any commonly heard in our
parts. It seemed, though, entirely to capture
the minds of the audience, and during some
of the most difficult pieces there was not a
movement in the room.
I explained that I was introducing the
music in no irreligious spirit, but because I
believed that such music would in the truest
sense help the people to be religious.
Somehow Sunday must be rescued from its
present degradation, saved from being a day of
sleep, feasting, and working, to become a day
of learning, enjoyment, and rest. Somehow
the people must be brought within a reﬁning
influence, such as that which comes from
knowledge of the best things within men’s
reach. Thus all we do, and all we don’t
do, is bent to the end of making known the
Christian Gospel, that heaven belongs to
the good, and that all may become good if
they will make their own the spirit of Jesus
Christ—([875)
“ Why ever make man’s good distinct from God’s ;
Or, ﬁnding they are one, why dare mistrust F”
Paraeelsus.
I5
Thoughts for Holy Week
THE Holy Communion is sometimes not
real to us because our Lord is not to us a
real person. We are unable to feel His presence
as we feel the presence of a dear absent friend,
Whose thoughts, whose opinions, whose life
we know. I would therefore suggest that
during Holy Week we should dwell on some
special features in our Lord’s Character.
MoNDAY.—His patience.——He endured oppo-
sition (Luke ix. 55-6). He bore His
sorrow alone (Mark xiv. 37). “When He
was reviled He reviled not again, when He
suffered He threatened not.”
TUEsDAY.——His courage—He faced a host
(Mark xiv. 42-8). He despised cowardice
(Mark viii. 38). He dared to touch the
leper (Luke v. I3). “ Be strong and of
good courage.”
WEDNEsDAY.—His generosity—Party spirit
could not make Him unfair (Mark ix. 39).
He saw good in the Roman conqueror
(Luke vii. 9). “ The liberal man
deviseth liberal things.”
MAUNDY THURSDAY.——HIS indignation—He
felt in Himself the wounds man gave to
God (Mark vii. 9). He resented wrong
as wrong, and not as injury to Himself
(Mark viii. 33 . “ Be ye angry and sin
not.”
16
Goon FRIDAY.—His self-sacrifice.——He loved
to serve (Mark x. 45). His enemies saw
His purpose to be others’ good (Mark
xv. 31). “ I am among you as one that
serveth.”
SATURDAY (EASTER EvEN).—Hishopefulness.
—He saw life beyond death (Mark x. 34).
Rest beyond work (Matt. xi. 29). Glory
beyond shame (Mark xiv. 62). “Abound
in hope.”

WHERE two or three are gathered together,
there Christ is. Where two talk earnestly,
as did they who walked to Emmaus, of the
“ things which have happened,” and commune
together of all their meaning, a third is always
present, though their eyes be holden. The
third is the Ideal of the age, the Christ that
is to be. I can imagine how the Ideal of this
age might be declared, how the one purpose
to which all things move might be shown,
how human life might be transfigured, and
the future made manifest as the image of
Christ, full of knowledge and of love. Among
us as we sit at ease and count them great
who are served, once more appears the
Figure of One that serveth._ When we
acknowledge Him to be our Master, and follow
Him, then we shall eat and drink at the table
of peace and sit on thrones of knowledge.
0 17
Gradual Methods
The Spirit of the Lord shall rest upon him . . .
and the spirit of leno'zt'ledge.~—lsaiah xi. 2.

AFTER eight years of East End life, after
having, as it were, found a way through
poverty, bad houses, intemperance, I ﬁnd
myself at last face to face with a workman who
can only rest in sleep.
There is so little here to awakenintelli gence,
so little to arouse interest, so little to give
him means of life. The only religion he can
understand is a religion which can’t live in
the atmosphere of the modern thought he is
bound to breathe.
The people, by books, by pictures, must be
made familiar with all that is best in the
present and the past, and the State must
complete the education it has begun in the
schools, by libraries, museums, and music.
The rich and cultivated must also recog-
nise that the poor are, in a new sense, their
equals. They love the same things which
they love, they have minds as well as bodies
which can assimilate the best, they care
more for society than for food.
Rich and poor must in one another’s com-
pany learn and teach.-(1881.)

“ There’s a world of capability
For joy, spread round about us, meant for us,
Inviting us.’7 C180”.
18
Impatient Reform
He that believeth shall not make haste—Isaiah
xxviii. I6.
VIVID realisation of the needs of our
children’s children is the best safeguard
against impatience. In some ages the thought
of a future has induced sloth. In our age
absorption in the present has induced hasty
work. With visions bounded by the limits of
a life, men have been content to secure
peace in their own times, to establish institu-
tions on false promises, and to trust to ex—
pedients rather than to principles. I would
commend to you the thought of a future, of
which the present is a part, in which all good
that now is, shall be, and so much more.
Think, then, of a future in which our
children shall be happy, not on account of
the abundance of their possessions, but on

account of their characters; not because they‘
do their own will, but because they do the.
will of God.
Think of men, self—restrained, pure, and
bearing one another’s burdens. The thought
will save us from many a foolish act. “ Shall
we give comforts to the men we see, and
make it harder for their children to be free 3 ”

“ Oh if we draw a circle premature,
Heedless of far gain,
Greedy for quick returns of proﬁt, sure,
Bad is our bargain.”
A Granirnarian’s Funeral.
I9
His Likeness in the Despised
Sinners shall be converted unto Thee.—
Psalm Ii. 13.

HE woman who is asinner has accom—
panied the triumphant march of man-
kind. Tribes have become nations ; huts and
tents have been replaced by magnificent cities;
nature has been forced to become the servant
of man’s wants, and thoughts have been built
into palaces for the habitation of their minds ;
but over all these triumphs lies the shadow
of the woman who is a sinner. In Jerusalem,
in Athens, in Rome, in India, in Japan, in
the new countries, and here in London her
presence has roused the fears of the prophets,
philosophers, and statesmen. She is a recog-
nised danger and a source of disease fatal to
mind and body, the sure forerunner of
disaster, who must be treated by harsh law
and general reprobation.
In different countries and in different ages
there have been different methods of treat-
ment, but generally the correct treat her as
an outcast, the careless treat her as a play-
thing, and the great body of people try to
hide her existence in silence. Thus it is here
in England.
The religious or the serious classes generally
tend to regard her as an outcast, who is
20
outside the claims of courtesy and almost of
fairness, who is to be put apart in Penitenti-
aries and Refuges to bear in patience stones
cast at her, certainly by some who are not
themselves without sin.
The superior classes incline to regard her
as a toy of society, and some modern litera-
ture claims for her the sweetmeats of civilisa-
tion, without a suggestion of the cost she has
to pay for her sin or of the havoc she makes
_ in the deep things of home and family.
The great mass of the people who are
neither serious nor superior keep themselves
studiously ignorant of the facts. They
determine not to know that the public streets
are haunts of vice through which their sons
and daughters pass to their business at their
peril, that disease is let loose, destructive of
health to the third and fourth generation,
and that great money capital is invested in
a trade the object of which is to involve
women in a career more degrading than that
of slaves.
This determined ignorance which lies
behind the silence is the result of selfish
indolence. People refuse to face the facts
which would force them to take trouble.
~—(1912.)
“ Be a man !
Bear thine own burden, never think to thrust
Thy fate upon another.”
Balaustion’s Adventure.
2i
Christ Inspires Respect
Neither do I condemn thee : go, and sin no more.
—John viii. II.

VERYONE who faces the facts and thinks,
sees that there is no greater danger
threatening the nation than that which is re-
presented by the woman who is a sinner.
Everyone who thinks, knows that action
must be taken.
What, then, it may be asked, is the action
of the Christian towards her .9 If, I suppose,
you try to put into a sentence the change
brought by Christ into human relations, you
might say that from Him dates a new value
in human beings. They who really see jesus
cannot help but respect Him, and they who
see His likeness in the despised cannot help
but respect them. Christ inspired not just
kindness, or interest, or toleration, but
respect for every human soul as something
of incomparable, inestimable value. He
himself was courteous to the outcast and the
child. His disciples, who saw in all men a
likeness to their Master, broke down the wall
between jews and Gentiles, and His spirit in
later generations, recognising God in man,
has abolished slavery.
The Christian spirit is still drawing nations
together, and is preparing the way for a time
22
when the white will respect the black and the
black the white as all alike children of God.
The attitude, therefore, of the Christian
towards the woman who is a sinner should be
one of respect. She must be treated not as an
inferior with lower needs, not by methods
of exclusion as if she were unworthy of our
courtesy, nor by excuses as if she were in~
capable of knowing better; she must be
helped not by the cold machinery of an
organisation dealing with a fallen class, nor
by the sentiment which makes light of her
sin. She must be regarded as a human being
in whom is Christ, with a divine capacity for
being good, generous, loving, and therefore
also with the noble human capacity for
repentance. She must receive a respect which
will remind her of her inheritance, and a
warmth of human feeling which she will recog-
nise as coming not from pity but from hope.
Repression and sentiment alike have failed.
Respect such as that shown by our Lord in
Simon’s house to a woman who was a sinner,
or by Mrs. Josephine Butler when she received
such a woman as her guest, has yet to be tried.
How this sense of respect will affect the
words and acts of individuals must be left
to each one’s conscience—(1912.)

“ Prove to me, only that the least
Command of God is God’s indeed,
And what injunction shall I need
To pay obedience P ” Easter Day.
23
God Wills It
The Law was our Scliooln-zaster to bring as auto
Christ.—-Gal. iii. 24.

188 JANE ADDAMs, said to be the most
inﬂuential woman in America, calls for
the abolition of a slavery worse than that which
the American Abolitionists destroyed at the
cost of blood and treasure.
Abolition is only possible by national
action—i.e., by law, and the respect enforced
by every human soul, requires, therefore, some
change in the law. In a free nation, governed
by public opinion, every man and Woman is a
law-maker. If the law is bad or defective,
all alike are to be blamed.
Let us consider brieﬂy some changes in law
which would limit commercialised vice.
I. The sharers in such trade, whether as
landlords or investors, whether as buyers or
sellers or purveyors, could be treated as
criminals and the trade made illegal. Solicita-
tion in the streets would then be stopped,
temptations reduced, and the present system
of capture prevented. Law may not be able
to put down vice, but it can put down a trade.
2. Laws could raise the rate of wages for
working women and reduce the hours of
labour, so that honest work may better sup—
port honest life ; they could secure means of
healthy recreation and stop some unhealthy
excitement. Laws might then help to remove
24
“morals fluctuate with
the reproach that
trade.”
3. Education is now a public concern. If
the children were kept in school till their
minds were able to enjoy things which are
high, virtuous and beautiful, and if more
provision were made of such things, boys and
girls would not fall easy victims to their
pursuers.
Laws are necessary for the abolition of
this slavery. Humanity, pitying the havoc
wrought among men and women, seeing their
saddened, sin-soddened lives, would, we
might expect, pass such laws. Self-interest,
taking account of the ravages of disease
crippling the strength of the workers and
threatening the unborn children, would, we
might expect, pass such laws.
Humanity, Self-interest, Patriotism, have
failed to do so. Religion, again and again
in the world’s history, has shown itself to be
the strongest force. Christians who know
God, the Father of Jesus Christ, will not,
cannot, join in opposition to His purpose.
This last and worse form of human slavery
must be abolished. God wills it. Christians
are therefore constrained to make laws
which follow the will of God-(1912.)

“ Soul—too weak, forsooth,
To cope with fact—wants ﬁction everywhere !
Mine tires of falsehood : truth at any cost.
F erishtah’s F ancies.
qﬂ
4"
Our “ Christed” Selves
God, who commanded the light to shine out of
darkness, hath shined in our hearts, to give
the light of the hlzottiledge of the glory of
God in the face of jesus Christ. But we
have this treasure in. earthen vessels, that
the exeelleney of the power may be of God.
—2 Corinthians iv. 6-7.

LET me speak freely. No one knows, as
Mrs. Barnett and I know, the thought, the
love, and the patience which goes to getting a
class together, or to forming a club, or to im—
proving sanitary conditions, or even to giving
an entertainment. We see the doer behind
the thing done ; we see a tried, anxious face
behind the group of students and guests ; we
"inember the someone who struggled, failed,
and hoped before success was achieved.
Is it for the general good that the truth
should be so hidden .P Not, I think, altogether.
Far be it for anyone to advertise his soul
struggles or to claim God’s work as his work,
but it might be better if they who have high
aims were to reveal those aims. There is a
modesty which is untrue.
I would suggest, therefore, that each
should often sit with his “ Christed ” self;
his self as it is when it is moved with the spirit
of Christ ; that he should talk with this self
26
and become familiar enough with it to speak
easily in its name.
In thusiyay each one% language umndd
gradually become “ pious,” without ceasing
to be individual ; it would be touched with
the warmth which has made the old language
of devotion, but it would be free from the
suspicion of cant. The reformer of the un-
inhabitable dwellings, the promoter of classes,
the giver of hospitality, would be seen to get
his force from piety, from communion with
his “ Christed ” self, and then statesmen and
citizens, anxious to be useful in their genera—
tion, would seek force from the same source.
Piety is necessary to all right action ; piety
and.hfe naust not be divided.
Our work is religious ; done in the fear of
God and for the love of men. Better that it
should be thought irreligious than that we
fall into cant ; but it would be well that our
light should shine, and that men should take
knowledge of us that we “have been with God.”
It would be well that we should act and speak
as those vvho are “sentj’ and. that others
should feel that we come to them, not from a
sense of duty but for the love of the “ buried
self,” which beneath their ignorance and self~
ishness we have discovered to be the real self.
—(1889.)
“I believe it! ’Tis Thou, God, that givest,
’tis I who receive.”
SauL

27
8111
Be not overcome of evil, but overcome evil "with
good.--Romans xii. 21.

IF one sentence could explain the principle of
our work, it is that we aim at decreasing, not
suffering, but sin. Too often, I think, has the
East End been described as if its inhabitants
were pressed down by poverty, and efforts for
its reformation should aim only at reducing
suffering.
In my eyes, the pain which belongs to the
‘Winter cold is not so terrible as the drunken-
ness with which the Summer heat seems to
fill our streets, and the want of clothes does
not so loudly call for remedy as the want of
interest and culture.
Lest we should interfere with God’s teach-
ing by results, we give nothing to those who
should have provided for themselves ; lest we
should seem to put the body’s wants above
those of the soul, we let no suffering tempt us
so to act as to make the sufferer think that
sin is not terrible.
It is sin, therefore, in its widest sense
against which We are here to ﬁght, sin in the
sense of missing the best, the sin which misses
the life of Him who, doing God’s will, had
meat the world knew not of, who, bearing
others’ burdens, found a joy past under—
standing, who, working as God works, rested
as God rests—(1877.)

“. . . Shall one like me
Judge hearts like yours 5,,
Paracelsus.
28
Mr. G. F. Watts’s “Love and Death”
Great things doeth He which we cannot
comprehend—Job xxxvii. 5.

IN the Church the only change has been the
introduction of four large pictures, copies
of the works of Mr. Watts, which themselves
bear the marks of the artist’s hands.
The subject of three of the pictures is
Death and Love.
Death is known and Love is known ; both
are familiar to the poor; but it has hardly
dawned on them that the mysterious awful
power which invades their homes and takes
their strongest can be related to the love which
makes weak women and poor men so kind to
those who are weaker and poorer.
The pictures preach the eternal lesson of
the unity of power and love, which is, indeed,
the gospel of God, the good news which, if a
man receive, he will have peace and joy.
The subject of the fourth picture is “ The
Good Samaritan,” teaching of man’s duty to
his brother man.
The use of pictures in Churches has been
neglected, pictures which, without language,
may speak of the deep things of life—(1888.)

“ God gives each man one life like a lamp, then gives
That lamp due measure of oil : lamp lighted— -
hold high, wave wide,
Its comfort for others to share I ” llluleiykeh.
29
Love Waxing Cold
I will make a man more precious than ﬁne gold.
-—Isaiah xiii. 12.

THE rich can hardly be thought to have been
wise in their action of the last few years.
They have ceased to give as they used to give,
and it becomes impossible without their gifts
to make gradual the passage from the old to
the new condition of things. Before this
question is solved a demand may arise for
means to prevent the loss of life which, in
East London, is yearly greater than on any
battleﬁeld, and the answer to that demand may
unsettle much that is thought to be ﬁxed. I
would not, though, urge you to give to the
poor because I see signs of social threatenings ;
I urge you rather to remember the poor,
because they are the children of your Father
who is in Heaven.
The cause of why “ the love of many waxes
cold ” is difficult to trace. Sometimes it seems
as if sensational appeals had worn out—as
excitement always does wear out—the feelings
which prompted men to give to the poor.
Sometimes it seems as if an increased love of
luxury had found, in an increased knowledge
of political economy, a justification for keep—
ing everything for its own use.
Sometimes it seems as if the duty of not
30
giving unwisely had so sunk into the under-
standing of men as to comprise their whole
duty. The condition of things is thus
remarkable. The poor are as badly off as ever,
and the rich, thinking, as they have never
before thought on these matters, say, “ It is
against my principles to give,” or enjoying
luxuries never before dreamt of, say, “I
can’t afford to give.” God help those who,
for principle or for selﬁshness’ sake, deny their
humanity.

“In this world, who can do a thing, will not ;
And who would do it, cannot, I perceive.”
Andrea del Sarto.
To Develop Character
HEY speak truth who loudly proclaim the
suffering of poverty, the sorrow of mothers
weeping for children killed by bad air or
overwork, the joylessness of life without
knowledge or pleasure. They speak truth
who tell the power of gifts; but they also
speak truth who say that giving is cruel kind-
ness, more likely to break up than to establish
homes. What, then, is to be done .P To this
I answer that gifts must continue, but their
aim must be to develop character.
31
Friendship
I had much joy and comfort in thy love.-
Philemon 7 (R.V.).

THERE is no other end worth reaching than
the knowledge of God, whichis eternal life.
Parish organisations are only machinery, of
which the driving-power is human love, and
of which the object is the increase of the know-
ledge of God.
It is well to ask ourselves—Do all our orga-
nisations represent the friendship of individual
and individual ? Does the friendship mean
soul relationship .P
These are questions by which to test the
value of institutions and of intercourse.
Institutions which are not full of friends, are
whited sepulchres, and friendships which do
not absorb the whole being, do not end in
making God known.
As further, these questions make us consider
our friendships we shall ﬁnd how small is our
hold on many with whom our intercourse is
close, how little we know of their selves, their
motives and aspirations. We shall discover
how common tastes and common interests
promise little help in times of need, and carry
us little further towards the end where in the
knowledge of God there is rest.
Unsatisﬁed, we shall concern ourselves to
32
deepen our friendships. We shall resent being
concerned about chatter and entertainment
and meetings as if they were ends, while we
feel our way to the causes which make our
friends sad and to the hopes which make
them glad.
It is told of the Friend of man, that He
knew what was in man and He alone has
given him according to his needs. It is for us
in closer private communion with God, to
learn the secrets of human nature, so that we
may offer to our friends not the stone for
which they often ask, but the bread which
they need to feed their true life.

“I mind how love repaired all ill,
Cured wrong, soothed grief, made earth amends
With parents, brothers, children, friends !”
Easter Day.
Insulting Charity
HARITY to-day is often an insult to man-
hood. Many of our customs which survive
from feudalism prevent the growth of a sense
of self-respect, and of human dignity. Men
breathe air which relaxes their vigour, and
they complain of neglect, they seek favour,
and follow after rewards, they give up and
sink into poverty.
Needs of the Industrial Classes
And by knowledge shall the chambers be ﬁlled
with all precious and pleasant riches.—
Proverbs xxiv. 4.

DIFFERENT sort of education, and edu-
cation during a longer period, must be
put within the reach of poverty.
This is the ﬁrst and greatest need of our
time, if the people are to turn from degrading
to healthy pleasure.
The second is shorter hours of labour. For
a season, bad use may be made of more leisure,
but without more leisure, there can be no
satisfying pleasure. Employers complain
that young workmen’s thoughts are not on
their work, but on the football ﬁeld. It is
probably true ; they crush their need of
excitement into one glowing hour.
There must be more regular leisure—daily
leisure, in which after work they may be able
to use their minds and their bodies. When
young workmen are in the fullest sense
healthy, their labour will be better worth their
wages.
The third need is the free provisions of the
best forms of pleasure. Denmark provides
travelling scholarships, and our school
authorities have taken steps in that direction.
Germany does something to give everyone
the opportunity of seeing great plays, greatly
34
acted. A few of the English Town Councils
have recognised the importance of the public
performance of ﬁne music. Picture galleries
and museums are becoming common.
The way is thus shown, but much more
must be done, and there must be patience
while, through the operation of education
and of leisure, the poor learn to enjoy these
things.
Poverty cannot pay for the pleasure which
satisﬁes, and yet, without that pleasure, the
people perish.

“ What’s midnight doubt before the dayspring’s
faith .P ” Bishop Blougrarn’s Apology.
The Working People
HE working people . . . have splendid
qualities of faithfulness to comrades and
endurance under hardships, but they can
hardly be said to have that knowledge of
humanity which makes them humble before
the best, with a capacity for judgment and
a standard by which to apply it.
A Chaplain for Labour
LABOUR,indeed, needs a chaplain who will
preach that power comes from what a
man 1s, and not only from what a man has.
The Labour Press, with its voice reiterating
complaints and its eyes ﬁxed on “possessions,”
makes reading as dreary as the pages of a
society or ﬁnancial journal.
35
Children
In heaven their angels do always behold the face
of my Father "which is in heaven.—Matt.
xviii. IO.
MONG children there is a sort of natural
equality, and distinctions of rank are not
recognised. The child of the noble makes
friends with the child of the labourer, and the
child of the pauper will claim the notice of
the greatest. Children may have different
qualities; some may have stronger brains
and defter hands than others ; but qualities
do not follow class. Children are not by
birth classiﬁed as rich and poor, high and low ;
they, being as those in the kingdom of heaven,
have the sense of equality.
Children are innocent of their parents’

faults. They inherit, indeed, their weak-
nesses and their dispositions, but the child
of the criminal may have a conscience void
of offence, and the child of a pauper may feel
within him the spirit of an Abraham Lincoln.
It is not for men to visit the sins of the fathers
on the children, or to say “ because your
father was a criminal, you shall be starved,”
and “ because your father was idle, you shall
be a pauper.” Christ’s followers, at any rate,
cannot be thus vindictive.
The child is the father of the man, he is
36
the man in embryo. He is a tender plant to
be trained in strength and beauty. Children
have, that is to say, God-given capacities,
powers of doing, of thinking, and of loving.
These, for earth’s sake and for heaven’s sake,
must be drawn out. As gold lies hidden in
the mine, so qualities lie hidden in the
children. It is on working these qualities,
on making the children all that is possible,
that wealth and happiness depend.

What does the Poor-law do for children .i
1. Children are equal and born with e ual
possibilities. The Poor-law classes all chil ren
who come within its reach as “ paupers.” It
brings them to the workhouse by the hands of
the Relieving Officer. It ﬁxes in their mind
thoughts of gifts which are of necessity
grudged ; of officials out of whom as much as
possible must be got, and of great establish-
ments for those who refuse work. It classes
them as “ pauper children ”——tells them they
are “chargeable ”——and in most cases pre-
vents them from sharing the opportunities
of education which are provided by the State.
2. These children have done nothing to
deserve punishment. Their parents have
perhaps deserted them, or been too idle to
earn a living, and the children are not to be
blamed. Is it just to put them away in big
schools and to separate them from other
children F Is it kind, is it Christian, to strike
37
through them at their parents—to say, in
fact, “ Thus shall your children suffer if you
fail ” i The children of the bad must suffer ;
but such vengeance is for God, and not for
man. It is man’s mission to do the best for
each of his neighbours—the best for every
one, man or child, who is in want.
3. Children are born to grow, and the
Poor-law in most cases represses growth.
Each child—-being as it were a plant——
requires special treatment for its growth.
Plant differs from plant ; so child differs from
child. One requires the warm air of kind-
ness, another the more bracing air of discip-
line. One flower needs richer earth than
another; one boy will be better trained in
the shop and another in the school. Each
has its own special capacity to become some-
thing beautiful. Each differs from each;
but all have this in common—that they
grow. A true children’s friend will therefore
help their growth and bring out or educate
their qualities—~this one’s fount of fun, that
one’s power of thinking—this one’s deftness
of hand, that one’s readiness of speech——
but the method of the Poor Law is to repress.

The Poor Law represses children where it
ought to educate them. What, then, is to be
done .P Obviously the Poor Law should hand
over the children to the education authorities.
It should never let them be touched by the
38
Relieving Officer, or come into'the Work-
house. It should give them the opportunities
of the consideration and attention, now pro-
vided for other children, and an equal start
in life.
Further, it should require that the educa-
tional authorities to whom it commits the
children, shall provide for each child according
to its needs—training in trade for one, medical
skill for another, discipline for a third, and,
above all, that home-life which knits the
heart of a child to the hearts of two or three
of its kind.
There is hope of such a change. There has
been a great development of interest about
these children. Years ago, thoughtful people
succeeded in removing children from Work-
houses to Poor Law schools. Of late years,
largely by the help of women, these schools
have been improved. Some have been broken
up into village communities, and some chil—
dren have been boarded out in labourers’
families in cottage homes.
The spirit of Christ moving in the world,
which has made these changes, is still active.
More and more men and women are taking
interest. They recognise that changes, good
according to the knowledge of ﬁfty or twenty
years ago, must be improved according to the
knowledge of the present. They will not be
content while there remains a class of “ pauper
children,” while repression takes the place
of education.
39
Christ_.will conquer. As His dominion
extends, children will get what they need,
and most of all the training in love which can
only be learnt in family life—(1399)

“ Above, birds ﬂy in merry ﬂocks, the lark
Soars up and up, shivering for very joy ;
. . . . . . . . . . . . . . And God renews
His ancient rapture. Thus He dwells in all.”
Paracelsus.
The Imagination
MIND is kept clean not by being swept
and garnished, but by being kept full
of thoughts about things which are lovely,
virtuous, and of good report. It would not
be waste of their school time if children accu—
mulated fewer facts and, instead, learnt the
secret of admiration, and found in them-
selves the way of enjoyment. A “ hobby”
is probably one of the safest and happiest
means of riding the journey of life. Educa-
tion must, in a word, he “ religious,” using
the term not in the narrow sense, which
has made it sometimes seem the enemy of
education, but in the sense that implies that
relation to duties and to ideals which will
make an enthusiasm for goodness.
4o
Lady Rent Collectors
But the wisdom that is from above is first pure,
thcnpcaceablc,gentle, . . . full . . . of
good fruits without partiality. ~james iii. 17.

N EW buildingsf“ make new manners possible,
but by no means necessary. . . . Ex-
perience shows that houses must not only be
well built, but well managed, and that if
manners make a man, it is only men—i.e.,
the personal service of the better taught-—
that make manners. .
There is no service that a woman can render
which bears better fruit than that of rent-
collector. It extracts from her a regular gift,
and calls out varied sympathies. It enables
her to pay a visit without intrusion or
superiority, and puts her in a position to be a
friend where friends are rare. As a rent-
collector she may teach lessons of self-help
or self-reliance, she can encourage self—denial
and benevolence, and when she is too weary
to exert spiritual force, she can anyhow see
that a window is opened or water is used.—
(188 6.)
“ . . . Such love is never blind ; but rather
Alive to every, the minutest spot
Which mars its object, and which hate (supposed
So vigilant and searching) dreams not of.”
Paracelsus.

* Written after much of the parish had been rebuilt.
41
East London Demands the Service
of the Best
He was clad with seal as a aloha—Isaiah lix. 17.

HERE’S a pleasure in writing this (St.
Jude’s Parish) Report to our fellow-
workers which no reader will quite understand.
There is not a sentence which has not brought
to my mind the thought of some good friend,
and made me feel gratitude for the place in
which my lines have fallen. I have given no
statistics and I have mentioned no names,
because I resent the vulgar measurement of
success and the vulgar rewards of work.
It is better that we should go on giving our
best in the faith that we work for God, and
that the results are in God’s hands. It may
be hard to do so, but if we feel our hearts
failing because our plans seem to fail, we may
be assured that our spell of work here is over.
As I write this Report I wonder if it will be
my last. It certainly will, if I ﬁnd that We
have less heart and less courage to take up
and begin new enterprises.
Sure am I that work here must involve
willingness to meet failure after failure, to
press with one’s tenderest parts against the
coarsest resistance. They who are content
and care to try nothing new, they who feel
no need for gift of heart and brain, had better
42
go elsewhere. East London in all things
demands the best, and the great yawning gulf
of wrong will never close until the best is
given.
You know our aim and our method; God
grant we may journey together as fellow-
workers till we come to the place whence we
may, at least, see the gates of the Holy City.

“ God must be glad one loves His world so much.”
Pippa Passes.
Advice to the Young
Fight the good ﬁght of the faith, lay hold on. the
life eternal.——1 Timothy vi. 12 (R.V.).

BE sure of something. Get a foothold in life
which you know to be ﬁrm. Have some
belief which you would die rather than deny.
Then you will know that God is with you, and
the blessing which it becomes us older ones to
give will not be a mere form of words. The
Lord bless you and keep you. The Lord make
His face to shine upon you and give you peace.
“ . . . The great beacon-light God sets in all,
The conscience of each bosom.”
Straf/‘oral.
43
A Broad Basis of Membership
.lnd I will betroth thee unto Me for ever; yea,
I will betroth thee unto Me in righteousness,
and in judgment, and in loving-kindness,
and in mercies—Hosea ii. 19.

THINK that a broad basis of membership
is a great source of strength. “Platforms,”
“ defined positions,” and “ party names,”
help to make a success which can be measured,
but such successes are often gained at the loss
of other organisations and nurse the spirit of
narrowness. Such successes may serve to
encourage followers, but they do not appeal
to the common deep sense which believes in
Right and hopes for Unity.
Teetotallers, Unsectarians, Churchmen, any
who hoist a party banner, are able to show the
success they achieve; they point to numbers,
and their followers grow more and more keen.
The question, though, remains as to whether
keenness for any party means advancein char-
ity and truth, in peace and goodwill, and the
fact remains that the successes of these parties
are viewed with suspicion by some of the
worthiest citizens, who to their soul’s hurt
ask “ Do they serve God for naught .9 ”
I believe that our broad position has not
only brought us into touch with men to whom,
had we called ourselves by any name, we
44
could not have come near, but that this
position constitutes a real force for religion.
Naturally, as a minister of Christ, I am con-
cerned before all things for the growth of true
religion in East London. I see, though, how
often the usual methods and common teach—
ing fail to commend religion, and how many
good men make converts without making
their converts conscious of sonship of God.
When I study myself and others, I ﬁnd
that what for our souls’ health we need before
all things is to believe in God, to believe that
a man may “ serve God for naught.”
Jesus Christ convinced the world of right-
eousness, and through knowledge of Him
many have become conscious of their sonship.
They who to-day, apart from any party, by
their care for truth, for right, for love, show
that they serve God for naught, make, I
think, the greatest force on the side of
religion.

“ I say that man was made to grow, not stop ;
That help he needed once and needs no more,
Having grown but an inch by, is withdrawn :
For he hath new needs, and new helps to these.
This imports solely, man should mount on each
New height in View; the help whereby he
mounts,
The ladder-rung his foot has left, may fall,
Since all things suffer change save God the
Truth.”
A Death in the Desert.
45
Fellow Worshippers
The ‘word of God is not bound—2 Timothy ii. 9.

SPEAKING to those who desire to be good
and to do the world good, I would ask you,
byjoining in the prayers of your fellows, to stir
into more lively activity your own powers of
feeding on that which is best, and to kindle a
more vivid sympathy with the same powers
which in others are hid under such a weight
of ignorance and neglect.
I am well aware how much many of you
differ in opinion from those who ﬁll our
churches, but surely it is a weakness, when
not pressed for our opinions, if we make so
much of them as to exclude ourselves from a
Community which has our aim if not our
method.
All may be in the truest sense fellow-wor-
shippers who, whatever be their words or
historical belief, are earnestly making an
effort to reach in thought the idea of a higher
life. Difference of opinion as to such words
and such belief should not, I hold, cut any
off from the great advantage which is given
by the power to join in common prayer, by
the sense of association in the search after
the best.
I suggest the use of common worship as a
means of reaching a more spiritual life. . . .
46
The Church, by its history and organisation,
has a power no other agency can wield. If
more freedom could be given to its system
of government and services; if it could be
made directly expressive of the highest
aspiration of the People. it is diﬁicult to
exaggerate the effect it might have.
-—(i879-—1881.)

“Were’t not for God . . . what hope of truth—
Speaking truth, hearing truth, would stay with
men ? ”
A Soul’ s Tragedy.
In Touch with the Eternal
Trust in the Lord, and abide in thy lab0'ur.—-—
Ecclus. ii. 21.

EOPLE on all sides are conscious of a
need which the Church ought to meet,
and yet does not meet. If only as individuals
they could be in touch with the Eternal, if
the Church helped to give them that touch,
how great would be the peace which would
fall on the nation. i
The Church exists to keep the nation in
touch with the Eternal. It must therefore
be not “ of the world,” but “ in the world.”
It must draw its inspiration from the Spirit
which cometh we know not whence, but it
must adopt the methods—as it adopts the
47
language——which prevail in the world of to-
day. That method may shortly be described
as “ scientiﬁc.”
The child in the elementary school, the
most ignorant man in the street, have been
indirectly inﬂuenced by the teaching which
has enforced the duty of inquiry, and taught
the necessity of honest—if sometimes bare——
thought in proceeding from cause to effect.
The Church, therefore, which is in the world
must, while it draws its life from outside the
world, in its organisation, follow the method
science suggests.
It must, for example, in the name of order,
adjust its income and expenditure. An
organisation, much of whose wealth is con-
sumed in sinecures, whose administration is
full of defects, can never commend itself to
men whose pride it is to be businesslike or to
working men whose own organisations are
often triumphs of good management.
It must, in the name of truth, foster clear
thinking among its teachers, encourage them
in inquiry, and before all things to seek the
truth. It may be that subscription to the
Articles in the general form, which is now
required, does give such freedom to thinking,
but obviously the Church’s welcome to inquiry
would be better understood if subscription
were abolished.
It must, in the name of reason, give room
for services of worship suitable to present needs
and present thoughts. What can be more
48
damaging to the power of the Church than
the repetition of certain Psalms and the
reading of certain chapters for no reason
except that such a course was adopted by
Monks and others in the Middle Ages 3
It may be that the clergy, who are to be
leaders, should be themselves better taught—
although there is always the danger lest
teaching in theological colleges may give the
clergy the narrowness as well as the CHICICIICY
of “ professionals.”
It may be that more care should be taken
to utilise special gifts—that dioceses should
be smaller and parishes more linked together.
It may be that such reforms are good, but
all reforms seem to me to be included in the
adaptation to the Church of the methods of
“the children of this world who in their gene-
ration are wiser than the children of light.”
—(1912.)
“Ah, but a man’s reach should exceed his grasp,
p,’
Or what’s a heaven for .

Andrea del Sarto.
OFTEN sermons distract the hearer’s mind
from the thought to the preacher, and
it is difficult for any spoken word to keep
pace with the mind, which is aroused to seek
God for itself.
Preaching no longer holds the place it did
when reading was less common and is some-
times regarded as aj'pleasure tolthe preacher
rather than as a proﬁt to the people.
E 49
Why Men Drink
Lead me to the rock that is high'cr than I.---
Psalm lxi. 2.

HUMAN nature demands change as surely
as it demands food, and it cannot rest in
any monotony. The industrial revolution
broke up the old society in which the
different classes found in association some of
the stimulus of change.
The rich, as in place and in mind they have
removed further from the poor, have indulged
in change without any sense of responsibility.
They exhaust the resources of change until
change itself becomes monotonous, and the
rich are weary of their pleasures.
The labouring classes, on the other hand,
cut oﬁr from their old association with the
rich, and driven to live in long, featureless
streets—with no interest but in dull toil, and
no companionship but that of dull neighbours
—have sought the change which is most
cheaply bought, the change which is given
by drink. “ Drink,” in Justice Day’s often—
quoted words, “is the cheapest way out of
Manchester.” The cheapest way, that is to
say, by which the wearied and oppressed man
is able to remove himself into the atmosphere
of a larger world.
The people drink to live, and drunkenness
SO
is the human protest against the economic
dictum that man can live by bread alone.
The habit of drink has, therefore, grown
and grown till now every year it absorbs
millions of money, which ought to be spent
on food and clothes and rent. Drink, which
is the Pleasure of poverty, threatens to con-
sume the nation’s strength, and drink is the
pleasure of poverty largely because it is the
cheapest way of change.

“ For I say, this is death and the sole death,
When a man’s loss comes to him from his gain,
Darkness from light, from knowledge ignorance,
And lack of love from love made manifest.”
A Death in the Desert.
Livelihood and Life
HE workman knows about livelihood ; he
might know also about life if the great
avenues of art, literature, and history, down
which come the thoughts and ideals of ages,
were open to him. He might be happy in
reading, in thinking, or in admiring, and not be
driven to ﬁnd happiness in the excitement of
sport or drink. The mass of the people, it is
often said, are dumb, so that they cannot tell
their thoughts ; deaf, so that they cannot
understand the language of modern truth;
and blind, so that they cannot see the beauty
of the world.
SI
The Cottage Home
Take this child away and nurse it for men——
Exodus ii. 9.

RS. BARNETT still sits as Manager of
the large Pauper District Schools. If
such schools seem to be unsatisfactory, there
is no doubt of the devotion and interest of
the managers. Mrs. Barnett has tried to
improve the condition of the girls by sug—
gesting changes which develop the children’s
love and interest. Also she has opened a
Cottage Home in which the girls trained in
the large schools spend three months before
going into service.
This Home is furnished as an ordinary
dwelling-house, three or four girls only being
taken at one time. As these girls work under
the Matron (her old Nurse) they not only get
familiar with the use of furniture and utensils,
with the ways and habits of the world, but
they also get the sense of individual care and
love.
It has been very delightful to see the cold
manner thawing, the sullen temper brighten-
ing under the genial and interesting life of the
Cottage. It is good, too, to know how they
write freely from their places, telling of their
difficulties and asking for help. The girls’love
seems to have been stored during the school
52
years to be laid at the feet of the ﬁrst who
cares for theirindividual selves. Having been
loved in the lump, the one who loves them
individually discovers them, as it were, to
themselves.
Cheering as it is to see the affection which
the little Home develops (making—as it
does—an island of joy in the dull lives of the
children), we should be sorry to say that it
remedies the defects which seem to follow
the training in these big schools—(1882.)

Wherever’s will
To do, there’s plenty to be done.
Sordello.
Personal Righteousness
IF the rich were as generous and just as
Christ, if the poor were as honest and brave
as Christ, there would not be much left which
Socialism could add to the world’s comfort.
Personal righteousness must lead to peace
and plenty, and without personal righteous-
ness, peace and plenty are impossible. It is,
then, for Christians with high hopes, with
common longing for the time when none shall
hurt or destroy, when none shall be sad or
sorrowing, it is for Christians to be righteous.
We all know a right we do not do ; whatever
we do, whatever we give, whatever we ‘are,
there is more we ought to do, more we ought
to give, and more we ought to be.
53
The Art Exhibition
'l'alze thought for things honowabla—z Corinth-
ians viii. 21

WE have been busy organising an Exhibi-
tion to be held in our Schoolroom dur—
ing Easter. Our object is not only to give the
people the joy which belongs to the sight of
beautiful things, but also, by very full de-
scriptions, to rouse their intelligent interest.
Ours is, of course, a ﬁrst experiment, and we
shall make mistakes.
I am glad, though, to ﬁnd a further educa-
tional use which may be made of school
buildings, and I am sure that it is only by
giving people frequent opportunities of
seeing objects of beauty that they will learn
to care about beauty itself. When they do
we shall ﬁnd many evils cured against which
we now in vain direct laws. For if men cared
for beauty, squalid homes and littered streets
such as exist around here would be unbearable.
Every sight of beauty will do its part in
raising men’s aspirations above comfort and
sleep.
=X< =X= $8 3%
We are sometimes asked what good results
we have noted from the ﬁrst of our Art
Exhibitions. Well, it is a good result that
54-
10,000 people found pleasure in the use of
their highest faculties.
The admiration of beautiful things will
not, we know, keep men from being selﬁsh
and sensual, but neither is there any other
nostrum which, by itself, will cure evil. Until
people are conscious of all that is within them,
they have not fullness of life or, in other
words, eternal life. The sight of the pictures
and the works of art made them conscious
both of power and capacity, and did something
to bring them nearer their end.
“I do take on with that,” said a poor girl,
who, from a picture, had realised a love to
be possible which she clearly had never felt.
“Why, it was pleasure and resting at the
same time,” said a man whose pleasure hitherto
had perhaps been of the boisterous kind.
Having such an opinion of the high use of
pictures, it would have been wrong for me
to hide them on Sunday, the day specially
set apart for rest and meditation.
For myself, I felt as I spoke in front of a
picture the power of speaking by parables;
the people heard so much more than was in
the words—(1881.)

“ If you get simple beauty and naught else,
You get about the best thing God invents.”
Fra Lippo Lippi.
55
Education
My son, if thine heart be wise, my heart shall
rejoice—Prov. xxiii. 15.

HE Problem of the Future is an educa—
tional problem. So said Mazzini, and such,
after many years of social and political work,
is my own experience. The extension of the
Franchise, Home Rule, Free Trade, and Free
Dinners, all these things are of secondary
importance. The one thing needful is that
everyone should be educated, and the problem
of our time is how to bring about this educa-
tion.
Unhappily, ever since Mr. Forster’s Act
of 1871, the majority of people have con-
sidered the problem solved. They have seen
stately school buildings rise above the squalid
houses of our great towns; they have been
dazzled by ﬁgures telling the increased
numbers of children in attendance at the
schools; and they have paid a high rate for
education. They have, therefore, thought
themselves delivered from further anxiety
about the matter, and they have held them-
selves free to discuss politics or to join in the
fight which rival parties raise about triﬂes.
Nevertheless the failure of Education is a
fact. . . .
56
The object of education is the development
of all the faculties of the child—the drawing-
out of his latent powers to think and feel;
the ﬁtting him to enjoy the beauties of this
beautiful world; the establishment in time
of his ability to choose the good and refuse
the evil. For this object there must be educa-
tion of the body, the mind, and the spirit.
Physical, Intellectual, and Religious Edu-
cation are the heads under which possible
methods may be discussed.
The man of the future will be a City
man. By a law inevitable in its operations
the cities will crowd on “ the banks of the
river of time, in a blacker, ineessanter line.”
It is good that it should be so ; the society of
men is better than the society of the sheep
and the cows. Life with man, the noblest
work of God, ought to be the best life. The
City has been made healthy ; provision must
also be made that the bodies of those born in
the cities, shall be stout, strong, and robust.
At present it is not so; the pale faces, the short
stature and the nervous action of Londoners
are manifest to all observers. Scientiﬁc
gymnastics, dancing, tempting games, regular
country holidays, handwork, would make a
city boy able to compete with a country boy
in feats of strength and endurance. A little
more physical strength would perhaps also
prevent the nervous strain which makes some
irritable, some drunken, and some lovers of
sensation.
57
Routine dulls curiosity. The driver who
goes daily along the same road, the workman
who all his life makes pins’ heads, have not
the same quickness of observation, the same
lively curiosity as one whose mind has been
quickened by variety. . . .
The present educational system deadens
feeling by killing the imagination. A man
who cannot imagine the fears or hopes of his
friends, a man who can see nothing behind
the fair show of things, cannot feel ; he cannot
share with the mourner his sorrow or enter
into the joy of the glad ; he cannot feel the
stir of passion as wrong is done, or know the
glow of hope as years that are before unfold
themselves along the future. The fact is that
intellectual education is neglected. Powers
of perception which, to a small or great
extent, exist in every child are untrained.
How few have the power to frame his thoughts
to feed “ that inward eye which is the bliss
of solitude E ” It is no wonder that the love
of realism increases, for they who have not
been taught to imagine can only understand
what their own eyes can see and their own
hands touch. . .
The majority of the men and women who
have been educated under our system are
not interested in knowledge, they are not
greedy for books, they are not curious to go
into the cause of things, they have not re-
sources for leisure or for old age. Listless
they hang about the streets, eager for excite-
58
ment, they frequent the theatres, or bored
they take refuge in bed. They have not either
the readiness or the resource which enables
them, when they fail in one department of
work, at once to take up another; they are
not able to apply principles out of the groove
in which they are familiar ; they can neither
invent what is new or decorate what is old.
The army of the unemployed is recruited from
those who, because their minds are stiff, are un-
able to turn their hands to anything strange.
Lastly, the majority of those educated under
our system have no power of weighing
evidence. Slaves of the last argument,
creatures of sentiment, they go from side to
side, fall under the sway of rogues, whom in
time they turn and rend. Education in the
prophet’s time was to enable the child to
choose the good and refuse the evil. Educa-
tion, with all the resources of the nineteenth
century, fails to do this for our children. They
cannot discern between the true man and the
false man, between sentimentality and feeling,
between the visible value and the invisible
value of things. Great leaders know this, and
it is a disgrace to our time that, for the sake
of a good cause, they use low arguments.
There must be, to change all this, more
intellectual teaching.
Technical teaching is only valuable, I
think, as part of the intellectual training. If
59
the end of the agitation be to do for car-
penters and other trades what has been done
for clerks, the result would be fatal. Artisans
and clerks do not want drilling in the use of
their tools; they both want, by means of tools
and books, to have their minds made supple,
apt to perceive and conceive, ready to under—
stand causes and to apply principles to new
conditions, strong to weigh evidence, and
to sift the false from the true. This is the
meaning of the intellectual education which
develops the mind.
The discussion of Religious Education
nearly wrecked national education, and it is
still a matter of the warmest controversy. . . .
Just as a child has a body which may be
nourished into strength and activity, a mind
which may be developed to think clearly, and
feel deeply, so he has a spirit which may be
trained to hold on to the Holy Spirit, which
ﬁlls all things and moves all people to love
one another. A person is not in the fullest
sense educated, whose spiritual side has been
neglected. The prize-ﬁghter may despise
the student, knowing nothing of what he
achieves and enjoys; the intellectual man may,
too, despise the spiritual man, knowing nothing
of what he achieves and enjoys. An educated
man is one who is strong in body, mind, and
spirit. To make the spirit strong, to make it,
that is, keen to hear voices which now, as in
60
Samuel’s time, speak in the quiet night and
urge to truth andlove ; to make it conscious
of the mighty hosts which now, as in Elisha’s
time, are ranged on the side of right ; to make
it through jesus Christ hold on to the
Almighty—this is what is meant by religious
education. As we ﬁx our thoughts on such
an education, how out of place seems the
wrangle about Bible reading, catechism, and
denominational schools; how far short of
what is needed is every one of our systems.
Bible teaching may be valuable as historical
or literary teaching, but the perfunctory
explanation of its passages, its contemptuous
treatment by teachers who hold themselves
to be above superstition, or its ignorant
treatment by people who have not themselves
felt the burden of sin, all this does not tend
to the strengthening of the spirit, and is not
religious education. Let the Bible be taught
as any other book may be taught; let the
children become, through it, familiar with
the history of the world and of some of its
great men ; but let this be understood to be
part of the ordinary school work.
Religious education can only be under-
taken by religious persons. They who them—
selves hear the spirit-voices will teach the
children also ; they who know that right is
might will be able to make others understand
that “right is right, since God is God, and
61
right the day must win ”——they who through
jesus Christ have found peace and joy in
union with God will alone be able to preach
Him as the Way, the Truth, and the Life.
Religious teachers must teach religion. If
there are none to be found, if, out of our I,OOO
churches, there are none who so know God'
that it is “ woe to them if they preach not
the Gospel,” if there are no religious people
who will teach, they cannot be produced by
Act of Parliament. The present controversy
is beside the question, it is one of the battles
in which the combatants ﬁght for names and
not for things, in which the onlookers get
interested because they enjoy the ﬁght while
they think they care for the cause. Religious
education must be trusted to religious people,
and what electors should demand from
candidates is not pledges about hours and
books of instruction, but the assurance that
they love truth and goodness, and will choose
as teachers men and women who will say
what they believe, and do what they know
to be right.
Education Reform is the national concern.
The ﬁrst step in the reform is improved
training for teachers, and second is greater
liberty for such teachers to use their own
methods to reach their own end. Vain is it
for anyone to think that by rules and regula~
tions he can secure the real education of the
62
people. Character is the chief element in
good teaching, and character is the only
product worth considering. When our
system is such as to establish as teachers
men and women who “think clearly, feel
deeply, and bear fruit well,” men and women
who have the power to teach with authority,
when we have such teachers we shall have
people able to choose the good and refuse the
evil, taught both how to enjoy the world and
also how to enjoy God.

“ At worst I have performed my share of the task,
The rest is God’s concern.”
Paraeelsus.
Dependence on Ideal Good
AMONG all classes, alike among those who
profess to be “converted” as among
those content with being respectable, I notice
the absence of “ religion,” meaning by reli-
gion that realization of dependence on some
ideal good which I take to be at the root of
all forms of religion. People do not see the
beauty of goodness or become conscious of
that within them which belongs to another
world than the world around. They do not,
therefore, hate evil and rejoice in good; they
do not rest.
63
Humility
Honour shall uphold the humble in spirit.—
Prov. xxix. 23.

HERE is no one of us who does not know
the humility which comes of contrition.
But Christian humility is not of necessity
connected with repentance and contrition.
It is a habit of the mind, as bravery is. It
is a feature of character as generosity is. Our
Lord had not sinned and yet He was humble,
and His humility was consistent with a dig-
nity which awed the crowd, with a bravery
which impressed His judges, and with a
daring which feared no result.
Humility is the secret of all beauty.
Without it civic and social life becomes a
Vulgar scramble between assertive personali-
ties, where ugliness is hardly hidden by
wealth and art ; with it the same life, though
it be weary with care and laden with pain or
poverty, moves with a halo of loveliness.
Humility is the courtliness of soul, the
secret of beauty among men. It is also the
secret of progress.
Two obstacles hinder the growth of society
towards peace and happiness. One is pride.
Because each nation thinks highly of itself,
and will not forego its rights over weak or
subject races, the hopes of peace are lowered.
64
F _ . . ,6‘)
Because employers are supercilious and work-
men arrogant, wealth is wasted. Because
class is suspicious of class, because brother
will not forgive brother, there is sorrow and
unrest. Pride bars human progress.
But there is perhaps another obstacle
which iseven more fatal than pride. It is the
self complacency of good people. Christian
congregations see with undisturbed minds
the long line of their degraded, starved breth—
ren waiting like animals at shelters for such
food and shelter as would satisfy animals;
they are content that children should be born
and die in sunless courts ; they read unmoved
of suicides, of disgraceful trials, and of
equally disgraceful extravagances. They
may, indeed, as individuals, be able to do
nothing, but it is their complacency which
damps others’ actions and creates a cold at-
mosphere in which nothing grows.
It is not, it has been truly said, the antag-
onism of the selﬁsh and wicked, so much as
the glacier-like apathy of the good which
hinders social reform. Good people think too
highly of themselves to learn the truth.

“ . . . The thing that seems
Mere misery, under human schemes _ _
Becomes, regarded by the light
Of love, as very near, or quite
As good a gift as joy before.”
. ' Easter Day.
4
The Church’s Power
Reproofs of instruction are the way of life.—
Proverbs vi. .23.

IN this parish, strive as we may by special
forms, by lectures, and by preaching, we
are fain to confess that the Church services
exercise no inﬂuence comparable to the work
they involve. There is growth with which
we need not be dissatisﬁed did we not place
it alongside of the “what might be,” and
consider how very little effect these services
have in making Spiritual the life of the parish.
The Church by its history and organisation
has a power no other agency can wield. If
more freedom could be given to its system of
government and services, if it could be made
directly expressive of the highest aspirations
of the people, it is difficult to exaggerate the
effect it might have. In every parish a force
would be brought to bear which might kindle
thought, so that it would reach out to the
highest object ; which might stir love, so
that men would forget themselves in devotion
to the whole; and which might create a hope
wherein all would ﬁnd rest. The ﬁrst need of
the age is an increase of Spirituality, and the
means of obtaining it is a Reformed Church.
—(1883.)
“1 needs must blend the quality of man
To quality of God, and so assist
Mere human sight to understand my Life.”
F en's/nah’: F amiss.

66
A Holy Nation
He that is not against you is for you.--Luke
ix. 50 (R.V.).

T must be long before the Church can
seem to be the real centre of local life,
but people have still a strange sympathy with
the old places of worship, and support the
hope that we may one day believe that we
are a holy nation as well as a people of kings.
I don’t disguise my wish for legislation
which would give practical effect to the theory
that the State is the Church.
I should like every Citizen, who, by what-
ever name he may call himself, must be
imbued with Christ’s spirit, to be recognised
as a Churchman, and to be given an effective
voice in the administration of the funds of
the Church and the patronage.
I believe that the far—off result of a Reformed
National Church would be the recognition
of God’s Will as the determining motive
in politics and business, and the establish-
ment of a large Unity founded on common
worship.
“ Ah, but the best
Somehow eludes us ever, still might be,
And isinot.” Sordello.

67
Street Vigilance
Who can have compassion on the ignorant, and
on them that are out of the ‘way; for that
He Himself also is conzpassed with inﬁrmity.
-—Hcbrews v. 2.

THE Vigilance Society is an outcome of the
fear or fervour roused by the action of
the Pall lid all Gazette during the last summer.
Our neighbours became frightened, im-
moderately frightened, by the tales which
were exaggerated as they passed from mouth
to mouth. It seemed wise to translate fright
into action, and to direct it against forms of
vice too often regarded as venial. A body
of men was thereupon gathered who report to
one another instances where the law is broken;
tell suspicions which any retain about certain
houses; discuss what can be done to give
boys and girls higher occupations, and, as
occasion offers, undertake the duty of
watching, rescuing, or warning.
The fate of our generation is to look evil in
the face, and our care must be that our hearts
are not thereby turned to stone. In a way
none expected we see that life can be degraded
by passion, that men can be turned into
demons of cruelty, that boys may revel in
talk unﬁtting for beasts, and girls become
forgetful of the glory of their womanhood.
68
In the presence of such evil it is possible to
lose head or to lose heart, to take to wild
action, or to lie down in despair. “
I would plead for the passion of calm. The
evil must and can be undone, but not by
public meetings nor by laws nor by societies.
They in whom the ﬁre of indignation burns
most ﬁercely must be content to deal with
others “ one by one,” to use indirect means,
and always hasting never to hurry. _ "
The customs and habits which have their
issues in national death lie very near to every-
one. The ,dress, or the want of dress, in high
circles ; the talk about marriage as a specula—
tion or joke; the acceptance of a low
morality as the rule among men; these are
the things which end in soul starvation, in
spiritual death, and in national degradation.
The things which every woman can control
involve greater changes than those to be
controlled by law or by meetings. Until
they who are married show by word and deed
that they regard matrimony as an Holy‘
Estate, and wait on the Holy Spirit for the
annunciation of parentage, we can look for
little true ref01‘n1.——(1836-)

“ Christ rises l Mercy every way
Is Inﬁnite,——and who can say i”
' Easter Day. M
69 i
Neighbours of the Poor
For as many as are led by the Spirit of God,
they are the sons of G0d.--Romans viii. 14.

UP to the present East London has suffered
from thoughtless gifts, and it has been
well said that allied to the sin of thoughtless
giving is “the desertion of the educated
classes of their posts as leaders of public
opinion.”
The one object of the Universities Settle-
ment Association is to bring about a greater
union between classes by making it possible
for members of the Universities to live as
neighbours to the poor. Surroundings play
a large part in the formation of character.
When the rich live by themselves and the
poor live by themselves, habits will grow which
will lead to misunderstandings. The signs of
misunderstanding are already manifest, and
remedies which promise to be speedy are
proposed. Speed, though, in matters of social
reform, is always to be distrusted, for speed
cannot effect the change of character on
which the reform depends. By a slow pro—
cess, by the knowledge which comes of fre—
quent meeting, by familiarity with new
habits, by the realisation of new points of
view, by the revelation of new ideas, by such
methods is character changed.
70
Character can never be got ready-made.
Better, then, than speedy remedies, is the
service of those who, living among the poor,
share their life; better, indeed, than the new
striving and crying, is the old plan of Him
whose voice was not heard in the streets. . . .
The treasures stored in the teachers, by
the best teaching, must be brought into touch
with the common mind. Association is the
method of progress. The students are brought
together in Toynbee Hall by parties and con-
ferences, and the teachers remember that they
are the “ new missionaries,” sent by the ever
present spirit of humanity, to give to man a
portion of that word of God, without which
there is no life.
A man teaches what he himself knows. Of
those who use the same means, some have
breathed that spirit which rouses the spirit of
others to know and love God.
The best work has been done when two or
three have met week by week, and learned of
the truth from one another. . .
“One by one ” is the phrase which best
expresses our method, and the “ raising of
the buried life ” is that which best expresses
our end. . . .——(1836.)

“I go to prove my soul ! . .
Ishall arrive . . . .
In some time, His good time, I shall arrive :
He guides me, . . . . In His good time !”
Paraeelsus.
71
' Passionless Reformers
God is mighty and despiseth not any.~—J ob xxxvi. 5.

HE riots have reminded West London that
_ _ _ East London is not as distant as it seems.
A journey from West End to East End
is more rare than a journey to Paris, but
it is now known that it is only an after-
noon’s walk from East to West?‘ The
knowledge of such close neighbourhood may
have beneﬁcial results. At present, in some-
thing like a panic, thousands of pounds have
been subscribed; by and by it will perhaps
be seen that what neighbours need is not the
crumbs which fall from the table, but a seat
at the board. In those days the rich will not
give money which they are too busy to spend ;
they will remember that men cannot live
without knowledge, without friendship, with-
out the inﬂuences of beauty. They will give
as to equals, recognising in the poorest
higher capacities than those employed in
eating, and they will establish in East London
those “passionless reformers” which, more
effectively than Colonel Henderson’s police,
make for peace—(I886)

“I trust in my own soul, that can perceive
The outward and the inward, nature’s good
And God s. A Soul’; Tragedy-
"A body of East London roughs had walked to West Lon-
don, broken windows, and threatened violence.
72
Seeming Failure
One day is with the Lord as a thousand years,
and a thousand years as one day—2 Peter
iii. 8.
THE Gospel of the kingdom of God can
hardly be popular or advance quickly
in this age.
While old beliefs are breaking up, everyone
is looking for the happiness which is to be
found in abundant food or easy circumstances,
and shuts his ears to the news which proclaims
that life is only valuable as it becomes useful
to others. A son prefers to have some extra
luxury rather than to do his duty by his old
mother, the Church-goer refuses to listen
to the teaching which tells him that without
love all else is nothing worth.
A Gospel which makes present and future
depend on goodness, must, by its very nature,
advance slowly. It is only by sad experience
that men can ﬁnd that rest and joy have no
other foundations than right and love ; it is
only gradually that they are able to ﬁght
down the temptations which beset them, and
hunt every trace of selﬁshness from their
lives; it is only by degrees that they can
gain the sense that One is near them, waiting
to help them, who is their Father.


“. . . You’ll ﬁnd the soul you have missed
Within yourself, when you return Him thanks.”
Fra Lippo Lippi.
73
Popular Methods of Conversion
In. the hidden part Thou shalt make me to
know wisdom.--Psalm 1i. 6.

WE must stand to our ﬁrst principles. Not
the heavenly purpose but the immediate
earthly link is our work ; not the expedient
but the best is our means. These principles
do not involve the surrender of the greatest
hope; rather they imply the patience that
can wait. Men must live on the words which
proceed from the mouth of God ; the words
are many, and come through many channels.
There is much talk of the need of religion
among the working classes. Experience has
proved that the popular methods of conver-
sion are open to many abuses; sermons,
startling addresses, and what are called
attractive services, aim at immediate results
and look for uniform effects. Words are used
which are more “ telling ” than true ; bribes
are given and promised, and every convert
is made to echo his teacher’s opinions.
A door is thus opened through which enter
pride, narrowness and all uncharitableness;
the “ converted ” having experienced certain
sensations, and learned certain phrases,
become worshippers of the body and seekers
after their own comfort in a way very little
74
differing from that of the so-called “lapsed
masses.” . .
It is not by excitement, even if excitement
in Christ’s name casts out the devils of vice
and drunkenness; it is not by attendance
at Church or Chapel that the strength of
religion is to be measured. Religion lies in
the sense of duty which the belief in God
creates. Many of all classes do the duty,
though they pass as irreligious, and them-
selves ask “ When saw we Thee hungry and
fed Thee .P ”
Religion will one day be acknowledged as
well as felt. We pray, though, that our faith
may be such that we may never make haste.
Impatience is the fatal characteristic of
modern work ; it is the sense of the many who
are with us which helps us to believe in the
future and not to make haste—(1876.)

“Patience and self-devotion, fortitude,
Simplicity and utter truthfulness.”
King Victor and King Charles.
MEN are other than they seem. The rich
are not such as the poor think. The
world seems cold, while in every heart a ﬁre
of love is burning, and the times wax evil
while in everyone is a longing to be good.
75
The Reform of the Church
Blessed are they which do hunger and thirst after
righteousness, for they shall be filled.—
Matthew v. 6.

THE Church in every parish should be used
to spiritualise life. If I am asked what
changes would help to this end, I answer-—
ISt.——A democratic basis of Church govern-
ment. The people must feel that the
services are the expressions of their
aspirations, and not the will of a
parson imposed on them by a patron.
2nd.——Liberty of worship and preaching.
Restrictions on the forms of prayers
must be relaxed and variety admitted
to suit the variety of thought and
hope. The teachers commissioned to
teach by the spirit of this age must
not be shut out of pulpits because they
have not been commissioned by the
spirit of some past age.
3rd.——A reform of Church decoration. The
development of taste, which is seen in
every house, must be represented in
the Church. The Church should be
the home gloriﬁed.
Such changes would help, but the one change-
which would restore power to our Church lies
deeper. It is when men become earnest about
76
deep things, it is when distractions cease to
distract, and men stand face to face with
realities, that they feel their own helplessness.
Their ﬁrst feeling may then be hatred of
priests who are “dumb dogs,” and they may
seek to disestablish a Church which, assuming
much, has no message; but there will be a
second feeling that they must have some
means by which to reach a God Who is
justice and love, and they will reform the
Church to be the means.
Power will be restored to the old organisa-
tion, when, by thought or by loss, by reproach
or by defeat, people are changed and face
the object and end of life—(1884.)

“ God’s gift was that man should conceive of truth
And yearn to gain it, catching at mistake
As midway help till he reach fact indeed.”
A Death in the Desert.
Silent Worshippers
SUPPOSE some day our Churches may
again teach silent worshippers through
the silent voices of great artists. It is the
working together of many influences, (and
the brush of the artist may be as inspired
as the tongue of the speaker,) which creates
the tone of mind in which the Love of God
and the love of men become possible.
77
Why Mankind Worships
.Il nzan’s life consistefh not in the abundance of
the things which. he fmsscsst’fh.~--Lukc xii. 15.

MAN by his nature is unsatisﬁed with his
own being. He measures himself with
something higher. Men, therefore, from the
dawn of history have tried to unite themselves
with the Higher than themselves, which we
call God.
The means used to bring about this union
is Worship. Forms of worship have been
various, from the wild dance of the savage,
to the quiet meditation of the Quaker, but
the object of all worship is to create a sense
of union between the man’s self and that
great Power, within which all things live and
move and have their being. Mankind wor-
ships to get rid of the sense of incompleteness
and dissatisfaction which haunts each step
of his progress. The savage loses himself in
the might of his god and ﬁghts with new force.
The Christian loses himself in the love of
Christ, and rejoices to suffer for others’ needs.
The one thing necessary in worship—which
is, in fact, the pursuit of the Highest we know
—-is the one thing necessary in all successful
pursuit. A divided mind will never succeed
in worship, and the danger of possessions is,
that they divide and distract men’s minds
from the single-eyed contemplation of what
they know as Highest. How hardly shall
78
they, be they rich or poor, whose minds are
on riches and the things which money can do,
follow One who is humble and meek. How
hardly shall they who are proud of their
power recognise the Cross as a throne.
The ﬁrst condition of worship is not pov-
erty, but a mind freed from the cares of
wealth, and a single eye to see what is higher
than the world’s highest. The pure—the
single in heart—-—see God. The young ruler,
with so much in him that was noble, had so
great interest in his possessions, that he
could not see the nobler, higher self which
was manifest in Christ ; he could not follow,
he could not worship, and he went sorrowfully
away.
This generation—including poor as well
as rich—noble as it is, is so taken up with its
possessions, its inventions, and its pleasures,
that it cannot look up to something higher
than its own doings. Its eye is so distracted
with many things that it cannot see God and
worship. It is clothed magniﬁcently, it is
strong, intelligent, good ; but it passes along
the stage of time with bowed ﬁgure and hid-
den face—it goes sorrowfully away. Watts’s
picture in the Tate Gallery of “ The rich
young man ” is, I often think, an apt portrait
of the age of which we all form part.

“ . . . You will learn in time.
He would not else have brought you here.”
Paracelsus
79
The Evils of Haste and
Sensationalism
The proof of your faith worheth patience; and
let patience have her perfect work.——James
i. 3-,, (RN).

AMONG the eager workers there is a disposi—
tion to make haste, to round off life in a
year, to do for men at once all that they need
for body, mind, and soul. Among those, too,
who are drawn more by fashion than by love
of the poor, there is a disposition to use
sensational means; excitement is kept alive
by startling tales, and interest feeds on vice.
Against both these dispositions we should
be on our guard. We cannot do our children’s
‘work. It is enough for us to do what lies to
our hands. We must hope for the time when
all will have eternal life and bring it nearer
by making the day’s life fuller. We must
leave the ambition of getting “ all the kingdoms
of the world ” to the feet of Christ, we must
distrust societies or schemes which deal only
with the masses, and give ourselves to turn
one sinner to repentance.
I would plead for more individual work,
for more gifts of friendship, for more self~
restraint. Let us each be content with
giving ourselves, even if like our Master we
.dieseeing no result of our gift.
80
Against, too, the disposition to seek out
the painful as a stimulus to effort I would
equally protest.
It is a fearful thing to ﬁnd a half-
pleasurable interest in the sight of human
degradation; it is a more fearful thing to
get hardened to such sights. “ The crime of
sense is avenged by sense which wears with
time.” They who are moved to effort by
sights such as Zola paints will soon lose their
motive power. We may know that such
degradation exists, but let us cover it with
silence and ﬁnd, as Wordsworth did, enough
stimulus “ in joy in widest commonalty
spread.”
Let anyone make a real friend among
the poor. In the interest which such an one’s
hard lot will arouse, in the respect which
his generosity and patience will awaken,
in the hope which his humanity will en-
courage, will be found thoughts too large for
a narrow or selﬁsh life.

“The best men ever prove the wisest too :
Something instinctive guides them still aright.”
Balaustion’s Adventure.
At Home to the Poor
To make all men see what is the fellowship of
the mystery—Ephesians iii. 9.

I WISH it were possible to say all I feel as
to the necessity of providing entertainment
for the people. While the amusements pro-
vided are so often dull, so often vain and
shallow, so little appealing to thought or
imagination, it is hopeless to expect the
manners, the self-restraint, or even the
spiritual appreciation, which it is the object
of philanthropists to teach.
Entertainment must be provided, which
shall at once attract attention and provide
thought. Some day we may hope that, by
public spirit, such entertainment may ‘be
provided for the people. Its form remains to
be discovered, but it is not hard to imagine
how the wealth of art and knowledge may be
made to serve this need. Meantime, much
may be done by individuals.
There is nothing which people ﬁnd so
interesting as their fellow creatures. It is in
company, that most among us ﬁnd our amuse-
ment and enlarge our minds. From company,
from social intercourse, the mass of the people
is cut off. Parties are impossible either in
their own small rooms or in the public halls.
But it is possible for many who have large
82
rooms or large gardens to give such parties.
. If those who have gardens or country
houses near London, will invite us during the
summer, if those who like the company of
their fellows will extend the limits of their
acquaintance, and come to meet parties of
our people during the winter, they may, I am
sure, feel that they are doing good. We don’t
want our entertainments to afford amusement
or instruction ; we want them to be meetings
of those whose lives have fallen in different
places, and to derive their pleasure from
mutual knowledge and interest—(I379)
This winter a lady opened her house to the
members of the Mothers’ Meeting, and was
“ At Home ” to them in her drawing-room
as to guests of another class.
The principle which underlies this form of
entertainment is that a pleasure is given which
is not to be bought. The theatres and concert
halls give, for a small charge, amusement
which is not, as is sometimes thought, always
degrading, and the streets afford enough
excitement in their various scenes of pain and
sin.
It is impossible, though, for the mass of
people to have, in their small rooms, the
pleasure of social intercourse; impossible
for them anyhow, except in the rooms owned
by the rich, to enjoy the pleasure which to
many is the greatest in life. It is also
83
impossible for them either to hear the best
music or see the best pictures.
The list of parties which appears in the
account, is long. How little it seems when it
represents the pleasure even of the 8,000 who
live in this parish, and how very small a part
of London is St. Jude’s.
Mrs. Barnett has written a paper on being
“ At Home to the Poor,” which will appear
in the May number of Cornhill. I trust that
more who recognise the means by which
their own lives are enriched, will bring the
like means to meet their neighbours’ needs.
It is in such meetings of different classes
that misunderstandings cease and friendships
grow ; it is in such meetings that possibilities
of new pleasures disclose themselves. It is
by their company rather than by their talent
that the rich can best amuse the poor.—(I88I.)

“ Tell me now
\Vhat were the bond ’twixt man and man P”
Ferishtah’s Fancies.
Give by Sharing
THE knowledge of God grows in every
generation, and with larger knowledge
there will be larger laws. God said of old:
“Thou shalt do no murder.” God says
now: “ Make common what is best. Give
by sharing.”
34
A Band of Hope
Keep thy heart with all diligence, for out of it
are the issues of life—Proverbs iv. 23.

IN our Band of Hope an effort has been made
to avoid some of the evils often connected
with such Societies. The children are not led
to think themselves perfect because they are
abstainers; they are not allowed to bind
themselves to burdens too heavy to be borne.
Strict watch, too, is kept over the songs and
recitations. It is not thought sufﬁcient that
the things sung or said should be entertaining;
we wish to store the minds of the children
with some good literature.
The battle of temperance is nearly won.
“ The stars in their courses are ﬁghting ” on
its side, and the influence of the world is
against drunkenness.
It behoves those who, from the watch
tower, see the future, as well as the present,
to guard against the self-satisfaction and
deadening egotism which may be the curse
of a temperate nation.
We would, by the Entertainments of our
Band of Hope, encourage other virtues
besides abstinence; teach the children to
help one another, to like what is good, and to
live for the common weal.~—(I883.)

“Ignorance is not innocence but sin. . . ”
The Inn Album.
85
In Patience is Our Strength
Thou shalt speak My words unto them, whether
they will hear, or whether they will forbear.
——Ezekiel ii. 7.

WE Christians may learn of our Master that
there is a passion of patience as thereis a
passion of action. We, like Him, must suffer
in waiting, by restraining ourselves from say-
ing peace when there is no peace, and also
from raising strife, as if strife could ever stir
the temper which makes peace.
We must use, and use only, the means
which develop in rich and poor the seeds of life.
By the light of the patience of jesus, and
in the knowledge of what life is, let us put
our work to the test.
Do the Church services release divine hopes
buried under the burden of daily cares .9 Do
the new dwellings reﬁne manners .P Does
higher teaching tend to higher thoughts about
duty .P Does our relief system help to heal a
broken dignity as well as to comfort a sufferer?
Do our entertainments develop powers for
enjoying the best in humanity past and
present .9
In a word, does our work give life by
bringing men nearer to God and nearer to one
another 9 If it be so, then while our hearts
burn, working we must wait.
86
Some day men shall neither hunger nor
thirst, for God, who gives enough, will feed
them ; they shall be neither dull nor ignorant,
for God shall lead them to the Fountain of
Life ; they shall neither sorrow nor suffer, for
God shall wipe away the tears from their
eyes.
In that hope all of us must rouse ourselves
to work, and then, being roused, suffer in
waiting. In patience will be our strength.

“This high man, . . . . .
. . . throws himself on God, and unperplext
Seeking shall ﬁnd Him I”
A Grammarian’s Funeral.
Dangers of Missions
I REGRET exceedingly that it has been de-
cided to hold a “Mission.” Better far, it
seems to me, that we should appeal to men’s
longing for Peace than enter into competition
with those who, using the world’s ways, draw
thousands by appealing to their love of
excitement. There is often the essence of
secularism in the ways of those who are the
most actively religious.
87
Education and: Labour
I will fetch my knowledge from afar, and will
ascribe righteousness to my 1lIaker.—Job
xxxvi. 3.
I WOULD like to try to encourage a new
departure in education.
I would attempt to bring about an alliance
between the Universities and the growing
power of the Labour party.
Workmen are going to secure authority
in the country, and unless they get know—
ledge they may easily destroy the country.
There is a supply of the education which may
ﬁt them to be skilful workers, but there is no
education,now within their reach, which can
give them that knowledge of the past which
is necessary for the proper estimate of the
present—the trained minds which can foresee
and meet the difficulties of different policies——
or the imagination which can understand the
feelings and aspiration of the various indi-
viduals which make up the human family.
I would therefore create and endow a Trust
which should include men occupying oﬂicial
positions on the responsible bodies of Trade
Unions and Co-operative Societies. By this
means a regular infusion of new blood would
be secured.
This Trust should be authorised to contri-
bute to any University willing to lay down
courses of study in consultation with repre-
sentative workmen, and to appoint tutors,
88
so that workmen might have guidance and
assistance in the studies which would ﬁt them
to fulﬁl and enjoy their duties in a great and
manifold society.
Such studies might include the laws of
thought—the laws which govern the develop-
ment of society—the place of literature in
such development—the history of various
countries and governments and movements
———the place of great men in these movements
—the various theories of economics—the
principles of jurisprudence—the relation of
thought to art and of art to national strength.
The Trust should also be authorised to
establish hostels in any University where the
course of studies just indicated had been
established; the hostels to be under a
principal and tutors—the residents to be
nominated by workmen’s organisations, the
teaching and lodging to be free, the cost of
board to be paid for by the residents.
The Trust should also be empowered to
make grants for the purpose of providing in
the midst of large industrial neighbourhoods
(a) lectures on the relation of knowledge to
industry; ([2) extension of high class art;
(6) concerts of high class music—(1907)

“ The more he gets to know
Of his own life’s adaptabilities
The more joy-giving will his life become.”
C lean.
89
Culture by Contact
Will He esteem thy riches? No, not gold, nor
all the forces of strength—Job xxxvi. 19.

A RICH man hardly enters the kingdom of
Heaven, and a rich district with diffi-
culty ﬁlls its place in a city. Its inhabitants
often adopt a code of manners which becomes
equivalent to a code of morals, they kill time
by invented interests, they develop a worship
and a language of their own, and they incline
to depend on force to keep in check their
fellow citizens. But a poor man has also his
special hindrances in trying to enter the
kingdom, and a poor district does not easily
ﬁll its place in a city. Its inhabitants are
without the knowledge given to the age ; they
are oppressed by work, they develop preju—
dices as well as diseases, they too develop if
not a worship, a language of their own, and,
hopeless for want of large ideas, they become
antagonistic to authority. A poor district
needs not only missionaries who will teach,
it needs also by contact to feel itself one with
those to whom experience and knowledge
have taught other ways of living. ‘
It is sometimes urged that in Settlements
there should be neither carpets, nor pianos
nor‘pictures, and that the residents should
90
show signs of self-sacriﬁce. They who thus
counsel fail to realise that it is in part by
contact with these despised luxuries that
Unity will be reached. They make too much
of distinctions who keep them out of sight, and
in a very true sense it is only familiarity with
good furniture and ﬁne clothes which will
breed contempt of them as barriers against
fellowship.
The passion which breaks from the con—
ventional offers an easier course than the
passion of patience. To live in sight of the
kingdom and yet to consider the letter of the
law is the hard thing required of the sons of
men.
“ Soul must awake and seek out soul for soul.”
The Inn Album.
THE rich, be they landlords or employers,
must regulate their occupations and con-
cern themselves in their tenants and work
people. The rich must change their habits;
they must give up their self-indulgence, before
the poor give up their ways of riot and‘drunk-
enness. They must cease to worship sport,
before the plague of gambling can be stayed
in the homes of the people. They must
regard marriage differently, if working women
are to be mothers of pure men. The rich
must change their habits; they must make
friends among the poor—sharing and not
only giving their good things—then the poor,
too, will change their habits, and feel dirt to
be intolerable, brutality to be degrading. _
' ~——(1884..)

The People Own the Church
Ye shall be unto Me a kingdom of priests and. an
holy natiom—Exodus xix. 6.

HE Church, as Ihave often said, is not
mine but the parishioners.
The best hope I have is that the people of
England will awake to see the grandeur of
their possession. It is for them to use this
great, wealthy, and historical organisation for
the highest conceivable aim. It is for them,
with all reverence, to reform the methods of
the fathers to meet the needs of the children.
We may wait in hope for the day when ade-
quate forms shall be found, but meantime no
form seems to me to be so good as the Church
of England service. It is intertwined with
the memories of childhood, and it is associated
with the thoughts of good men and women;
it has, moreover, a grandeur which lifts it
above the struggles and controversies of the
day. . . .
It is by knowing grand lives, by feeling
their hearts bow before the men who have
been heroes in daily life, that men now living
will themselves strive to live holy lives and
find out God. I would enlist therefore those,
whether clergymen or laymen, who can tell
the tale of such lives.
It is, too, by the sight of grand pictures of
noble deeds that men are able to understand
what lies behind the life every day acted in
92
their presence. Such pictures would be in
their proper place on the walls of a building
which, like a Church, is associated with pious
and holy memories. I would enlist, therefore,
those able to paint or lend such pictures,
that by their help the Church might teach
good lessons.
Lastly, it is in grand music that men find
the truest expression for thoughts and prayers
which voices cannot utter. And I would
enlist, therefore, members of musical societies
to help many, whom sermons fail to touch,
to possess their souls. . . .
For my part, I put myself and such power
as the law gives me over St. jude’s Church
in the hands of the parishioners.
—-(1878)—~(1881.)

“ May not truth be lodged alike in all,
The lowest as the highest E”
Pamazlsus.
THE worshippers who feel the charm of the
old forms have need to remind them—
selves that their feeling is not shared by the
majority. The demand of the time is for ac-
curate expression, for change upon change,
and men are too hurried to look for a meaning
which is not on the surface. Scholars and
artisans do not, therefore, use the old forms of
worship, and it is for us to ﬁnd other means
by which they may be helped.
93
Sunday Schools
'1 hat their children which have not known any-
thing may hear and learn to fear the Lord
your God.~—Deuteronomy xxxi. 13.

I AM constantly struck by the ﬁeld of work
a Sunday School offers. In St. Jude’s we
enforce no particular style or manner of
teaching; anyone who has strong opinions, the
spread of which seems to be for the world’s
advantage, may in the Sunday School ﬁnd
scholars of that class who,in the next genera—
tion, will have the greatest power. It is a
pity that the weak sentiment attached to the
title of Sunday School teacher should prevent
many able men and women, with much
enthusiasm and few opportunities, from
occupying this ﬁeld. “
The system usually adopted is one in which
I have not much faith so long as it is worked
on the present lines. A poor imitation of the
day school is despised by the children, and is
regarded by the parents only as a means of
getting the children out of the way. The
difficulty, too, of teaching religion to children
is one not likely to be undertaken by those
who are not their parents.
I can imagine that a Sunday School
might be developed to ﬁt present needs.
Sunday is a spare day; boys and girls
94-
are rather at a loss how to spend their
hours without books, or the quiet in
which to enjoy them. If, in our school-
houses, we could ﬁnd drawing—rooms and
meet friends who would instruct them with
tales of other scenes, news of other knowledge,
and the sight of things beautiful and strange,
the children would come for very pleasure.
It has been truly said that boys will be
taught religion by teachers who do not teach
religion, but who are religious.
If teachers would think less of themselves
as teachers to, than as friends of, the children,
they would do more. It is rare to ﬁnd anyone
who can impart knowledge, but anyone who
lives purely and gently may pass on his spirit.
—-(1876.)
“ Religion’s all or nothing : it’s no mere smile
O’ contentment, sigh of aspiration . . .
. . . rather stuff
O’ the very stuff, life oflife and self of self.”
Mr. Sludge the Medium.

THE great object of our work should be to
awaken in the people those powers which
would give them wider interests and make
them feel their relation to that Force which,
call it what we may, shapes our ends.
95
Needs of the Poor
He delivereth the aﬂlicied by his aﬂiictz'on.——
Job xxxvi. 15 (R.V.).

THE neglect of the needs of the poor is but
another argument against the system of
doing good by means of gifts. The gifts follow
no regular law and the needs do———they exist
always. Alms, out-relief, and gifts fail ; they
cannot do permanent good, and they cannot
be even trusted to give relief. They cannot
be adequate, and they destroy the self-help
which is the only present hope of the poor.
For myself, I am convinced not that the
poor must remain unhelped to struggle into
a better state, but that they must be helped
by other means than by gifts.
Gradually the attention is being forced to
the condition of those who do the work, and
have so little of its results. Would to God
that the attention had been given, not forced.
If, in ordinary times as in extraordinary
times, the rich and governing classes would
consider the poor ; if they would give atten—
tion to the poverty of life which is cabined
within the body’s needs; if they would
think of the gloomy streets, the cheerless
entertainments, and the miserable dwellings
of East London, they would discover other
means of doing good.
96
The pleasant things which belong to wealth
are in these days highly exalted, and in their
pursuit East and West are very equally
matched. The Social question is the question
of the day, and I ask only that the considera—
tion of the thoughtful and the loving go out
to meet it before their attention is forced.
—(1882.)
“ Wilt thou reject the past
Big with deep warnings E” _
Paracelsus.
Hooliganism
OOLIGANISM, as it is called, is in
itself a very small item, and a great
deal of it the result of high spirits and the
Weather?‘
What is the remedy .P Education!
There should be compulsory continuation
classes, which would give the young men and
women an interest after they leave school.
The establishment of training colonies where
some of the men might have been detained
for longer periods, would give many means of
work and relieve the streets of our unruly
element, which always makes itself evident
when anything untoward happens.——(1912.)
* It was very hot at the time.
Public Libraries
If thou cr-iest after knowledge . . . then shalt
thou understand the fear of the Lord.—
I?roverbs h. 3-5.

0 one can know the lives of the peoplein this
neighbourhood without realising the
dullness, and many of us see in such dullness
an excuse for their wild courses.
It is to the provision of libraries with books
that will enlarge men’s minds that we look as
one remedy against this dullness. Such
libraries if started by voluntary subscription
could hardly be kept up; all the difficulties,
ﬁnancial and religious, which make it impos-
sible to keep up sufficient voluntary schools,
exist in double force to destroy the hopes of
those who would promote voluntary libraries.
The only security for the permanent establish-
ment of a library is to be found in the Id. rate,
which the law allows the vestry to levy. It
has been suggested that if J£10,000 could be
raised, such a library could here be built in
Whitechapel as would induce the ratepayers
to undertake its support.”‘: That sum would,
at any rate, be suﬁicient to erect a building
which would ornament our High Street and, in
season and out of season, call on passers-by
toread.
‘Built and opened October 25th, 1892.
98
The aim should be to provide people with
the means of life rather than of liveli-
hood, and students should look not so much
to the ends as to the means of acquiring
knowledge. To secure success we must,
however, bring about wider intercourse
between those variously educated—(1879.)

“ ’Tis the taught already that proﬁts by teaching.”
Christmas Eve.
“ They know and therefore rule : I, too, will know!
. Know, not for knowing’s sake,
But to become a star to men for ever.”
Paracelsus
Labour’s Moral Claim
ABOUR has a moral claim that labourers
be given the opportunity of becoming free
men—free to use and enjoy their manhood.
English people made great sacriﬁces to secure
freedom for the negroes, and religious people,to
accomplish this object, dared to interfere in
politics. The position to-day (1887) is more
serious when those who are not free are called
on to be governors of the nation, and religious
people may again do well to interfere in
politics to secure that working men may have
the opportunity of developing the capacities
which they have received for the service of
mankind.
99
Increased Demand for Pleasure
Thou shalt make them drink of the river of Thy
pleasures—PS. xxxvi. 8.

THERE has been an immensely increased
demand for pleasures, but the pleasures of
the people, as they are seen in great industrial
centres, are not creditable. The cinemas, the
noisy crowds which pervade the streets, the
vulgar notices of vulgar scenes, the migrations
to the seaside, where the sea-beach is turned
into an arena for nigger minstrels, are all
designed to feed the desire for change by
sensational excitement. They differ from
drink in that they do not destroy the body,
but they are like drink in that they are just
stimulants.
Poverty, it must be recognised, cannot
afford the pleasures which human nature
demands. A poor neighbourhood cannot
support high-class amusements. The best
has always to be given away, and if poverty
is to enjoy pleasure, then means for giving it
must be discovered.
The chief of all such means is a different
sort of education. Children are now taught
to earn a living, they are ﬁtted for work ; they
must equally be taught to enjoy their own
being, and be ﬁtted to ﬁnd a change from
work. The changes which anyone can get by
100
moving from place to place, or from circum-
stance to circumstance, must be limited ; the
changes which may be found by those whose
thoughts and whose imaginations have been
trained are inﬁnite.
A millionaire may be weary in the midst of
all his possessions; a poor man with a live
mind, a seeing eye, a sympathetic imagina—
tion, might find interest everywhere.

“. . . . a Man like to me,
Thou shalt love and be loved by, for ever: a
hand like this hand
Shall throw open the gates of new life to thee I
see the Christ stand I”
SauL
Ideals and Idols
IDGLS are not wrong. Every ideal must‘
have its idol, and the thought of the mind
must be made known through some forms
which can be seen and heard. Idols, be they
images, rituals, ﬂags or words, are necessary,
but idolatry is wrong. People, that is to say,
are wrong when, on account of mental indol-
ence or pride, they become careless of the
ideal and careful only of the idol.
IOI
Work with the Poor Law
Pure religion and undeﬁled before God and the
Father is this, to visit the fatherless and
widows in their affliction—James i. 27.

lTis evident that the Poor Law may assist or
hinder the Poor. There are Unions where
ﬁrmness has been shown to be identical with
kindness, as there are Unions where kindness
has worked havoc with self—respect.
Guardians can abolish out—relief, or make
it large enough to meet every need; they
may turn their Workhouses into Industrial
Schools; they may emigrate every poor
person whose subsistence in the Colonies may
be assured ; they can supply the best medical
treatment; and they can see that every
official is imbued with the spirit which honours
all men. .
I would commend this work to all who
desire to serve the poor. In the Workhouses
they will meet many whom discreet help will
re-establish ; they will ﬁnd a great machinery
which they may use to instil principles of
independence, habits of control, and know-
ledge of remunerative work. In the schools
they will ﬁnd children who want only wise
care to enable them to ﬁnd life good and
useful, and they have ready to their hands
all the machinery for giving this care.
102
The thought of governing a School which is
the home of 600 children, of acting to those
children in the place of parents, of having to
stimulate their inventiveness, to foster their
lovingness, and to lead them by the side of
temptations, and lastly of the responsibility
involved in starting them in a career; all
this constitutes a call worthy of strong
characters—(1878.)

“How can man love but what he yearns to
help?”
The Ring and the Book.
A Common Language
HE working classes, whose minds are
strengthened by the discipline of work,
might have the knowledge which would
interest them in the things their hands
make; they might, in the long monoto-
nies of toil, be illuminated by the thoughts
of the great, and inspired by ideals;
they might be introduced to the secrets of
beauty, and taught the joy of admiration.
They might be released from the isolation of
ignorance, so that, speaking a common
language and sharing common thoughts,
they would have the pleasure of helping and
of being helped in discussion with members
of other classes on all things under the sun.
103
Young Women in Workhouses
For the hurt of the daughter of my people am I
hurt-Jeremiah viii. 21.

THE girls and the young women in the Work-
house, to whose service Mrs. Barnett,
and some ladies working with her, devote
themselves, have been helped in the ways I
have before described.
It is needless to say how this class, who
come to the Workhouse most often by their
own fault, want help, and how it is in the
power of ladies to give the wanted help. The
visit of sympathy, the offer of a fresh start,
the love of a woman pure enough to be indig—
nant against vice, the words spoken to the
struggling out-of—sight desire to be good, have
been powerful to stir new life in women beaten
down by failure and driven to the “ house.”
It is not enough merely to place these girls,
after their rough, lawless lives; it is only
constant encouragement and many little
reminders of interest which can induce them
to remain and bear the discipline of an ordin-
ary household. A well-selected place, the
sense of friendship, the consciousness of care,
makes all the difference to the little servant
in the strange house among new surroundings;
a difference which in the end will make her
either a “curse” or a “blessing” to all
generations.
10Ar
The duty of making an effort to help them
must lie on every woman who thinks, and
from whose house a Workhouse is never far
distant,

“ What stops my despair .P
This :—’tis not what man Does which exalts him,
but what man Would do !”
Saul.
The Believer’s View
THE believers takea special view of social,
political, and ecclesiastical questions, and
because such know that individuality is immor-
tal, and truth greater than any system of reli-
gion or morality, they take note of the greater
regard that there now is of man as man, and
truth as truth. Again, they see the mad race
for wealth and pleasure, the waste of holidays
in trivial pursuits, but they rejoice that
mankind is breaking away from the hard
tyranny of theological and industrial systems,
and moving on his way to the enjoyment of
purer pleasures. The real believers concern
themselves not just to feed the poor man, but
rather to develop in him a good citizen on
earth and in heaven. They aim to make the
poverty stricken man interested in his labour
with creative work to draw out his capacity,
and, in a Word, increase self-respect in the poor.
105
Body Worship
The earth shall be full of the knowledge of the
Lord—Isaiah xi. o.

BY long custom the word “ religious ” is
limited to Preaching, Church Services,
Bible-reading, and other efforts which aim
directly at the conversion of souls. House-
building, Sanitary Reform, Science Lectures,
Social Gatherings, and the decoration of the
Church, will seem to some of you to be matters
outside the interests of the clergy of the parish.
I would therefore at once say that we have no
other desire in coming to live here but that of
reaching the souls of the people.
The great evil of the day is body-worship.
On all sides, among rich and poor, the tendency
is to seek those things which tend to comfort.
Knowledge is valued only so far as it can be
turned into money ; money is sought because,
by it, luxuries of house and food can be
purchased. Church is often attended by the
rich because of the advantages of society, and
by the poor for the bread and coal which it
is thought to offer. Christianity itself is
professed because of the escape it provides
from the terrors with which imagination has
surrounded the future state of the body.
The world is trying to live by bread alone ;
the result of the experiment is that no one
106
can say that the life so supported is worthy
the name. Everywhere there is unrest, a wild
search after new excitement, and the sense
of a want deeper than anything supplies. . . .
Excitement and sensation have now a large
part in religious and philanthropic work;
but the means which bring large numbers and
rapid conversions can hardly be the means
of forming men’s character according to the
pattern of the perfect Life. It is not by
appeals to hope or fear, it is not by excite-
ment that men will quietly and calmly grow
in knowledge, or gain the power of separating
the true from the false, the ugly from the
beautiful. It is not by aiming at some near
result, such as can be measured, that we
teachers shall reach the more distant object
of developing character, and show heaven
itself to be very near to those who know and
l0V6.——(1876) (1878.)

“It is faith,
The feeling that there’s God, He reigns and rules
Out of this low world.”
The Ring and the Book.

THE wealth in gold or diamonds which
underlies the African veldt is sought by
the expenditure of vast effort and treasure.
There is greater wealth lying under the roofs
of East London ; there are hearts and brains
unused which could make England the glory
of the world.
107
Millionaires
None of them can by any means redeem his
brother, nor give to God a ransom for him.—
Psalm xlix. 7.

THE right of one individual to the control
of millions of money is open to question.
It may be that it is neither to the advantage
of the owner nor of the Community that one
man should possess more wealth than he can
use for his enjoyment, or personally direct
for the development of the common happiness.
Perhaps it is not good that any one individual
should occupy a position in which he may so
easily act as a tyrant, or that the Community
should be tempted to look to a millionaire to
relieve its necessities. Pride and servility
are equally rottenness in a nation’s bones.
Perhaps, therefore, the existence of million—
aires points to something wrong in the con-
stitution of society, and should be made im-
possible or illegal.
If this be so, the question “ what should a
millionaire do with his millions .P ” admits an
easy answer. He should at once restore to the
Community whatever he possesses, beyond
what he required to develop his own being,
or beyond what he can personally direct for
his neighbour’s use. He might transfer such
of his wealth to the municipality, or give it
108
to the reduction of the National Debt. It has
been well pointed out that the surest way to
relieve every member of the community is
to reduce the debt which every member in
his own degree is engaged in paying.
But assuming that millionaires are a neces-
sary element in modern society, the question
stands, “ How should he spend his wealth .9 ”
He is the modern monarch. He occupies the
place kings occupied, before they were made
subject to democracy. He is absolute lord
of his wealth, and his wealth controls the
lives and fortunes of many neighbours. He,
as his predecessors, holds his power in trust,
and is responsible for the advance of the
common good. He has to learn, therefore, of
his predecessors what to avoid and what to do.
He must—if he takes to heart the lessons of
the past—avoid the ostentation of luxury,
lavish expenditure in frivolous enjoyment,
and the aggressive assertion of his right in
the subjection of the countryside to the
purposes of sport. The luxuries of the past,
more than the injustices, have raised the
wrath of the disinherited. There were only
half a dozen captives in the Bastille ; it was
the balls, and bands, and jewels of Versailles
which made the people mad. A millionaire—
learning again of the past—must beware also
how he shuts out truth, by surrounding him-
self with courtiers who praise his “ charities.”
He must see that the thought of the time
reaches his ears. He must admit the makers
109
of his wealth to a share in its expenditure.
He must not act as if he were beyond the
reach of common men. He must be a con-
stitutional monarch. . .
There are two principles which may, I
think, offer some guidance. (1) A man’s gift
should represent his mind, and carry to the
general good something of his own force, his
own originality, or his own opinions. A
millionaire’s benevolence should, that is to
say, have in it some of the giver’s mind ; it
should be pioneer benevolence and not follow
the beaten track. (2) The administration of
the gift should be in living hands—not con-
trolled either by some dead deed or some
closely fettered trust. It should be associated
with a body of people, always open to the
influences of the growing time—(1911.)

“The sense within me that I owe a debt
Assures me, somewhere must be Somebody
Ready to take his due.”
F erishtah’s F ancies.
HUMILITY is the lowly and true estimate
of self; it is acceptance of the place
appointed by God, whether it be in the front
or the rear; it is simple acquiescence in God’s
order to suffer or to act without thought of
rights or of reputation. It is the emptiness
Of self which God ﬁlls.
IIO
Aspiration from Admiration
Thine eyes shall see the King in His beauty.—
lsaiah xxxiii. 17.

THE object of the Whitechapel Art Gallery
is not one which easily commends itself to
those people who measure use by a material
standard, nor is it one which readily appeals
to people troubled and anxious about their
daily bread.
“What,” it is asked, “ is the good of
pictures and dreams and visions to people
whose wages barely support their homes .P ”
The answer is that the surest progress is
that which is developed from the minds of
the people. Pleasures which are bought or
received as a gift, do not compare with those
which come from the powers of “ admiration,
hope, and love.” Tastes which are enforced
by fashion, do not last as do those which come
from the deliberate preference of the beautiful
and the good. The struggle to occupy the
place held by a neighbour—the struggle of
the poor to become rich—is not so likely to
secure national greatness as the struggle of
all to become nobler and wiser. The level
places may be crowded, and progress thereon
must often be at others’ cost, but on the
heights there is always room, and the struggle
upwards hurts no one.

“ I looked beyond the world for truth and beauty :
Sought, found, and did my duty.”
F erishtah’s Fancics.
III
Friends Among the Poor
Though I give my body to be burned and have
not love, it proﬁteth me nothing-4 Cor-
inthians xiii. 3.

THE world has been changed by the action of
One Life on twelve disciples. There is no
social scheme which can be worked by organi-
sations alone, and more certain progress will
be made by one who, caring for his neigh—
bours, makes among them a few friends.
“He who believeth will not make haste,”
and He who did most for His fellows let alone
many sick folk and healed only one.
It seems to me that the best work is done
by him who, living the best life he knows,
shares that life with others; who, without
schemes and views, gives every day his best
to him who needs, and who leaves his day’s
work to be ﬁtted into a scheme beyond his
own understanding.
Such “ best work ” as this is within
the reach of everyone. They who cannot
preach or teach or give, can live and make
friends among the poor.
But the “best work” because it is so common,
because it carries with it neither the appear—
ance of sacriﬁce nor the glory of success, is
also the hardest. The test of ﬁtness is still
self—restraint. They who make Settlements
IIZ
useful will be they whose feelings are deep
enough and strong enough to bear the restraint
of conventionality and of neglect.
I would, therefore, not because it is the
easiest, but because it is the hardest thing
which can be required of human nature,
appeal to men and women just to make friends
among the poor and to let a greater love shape
the future.
The human spirit which longs to help the
sad and the bad is always tempted to put too
great trust in machinery. Those very move—
ments of the spirit which have begun in
protest against machinery often become in
their turn yoked to a machine.

“ Only grant that I do serve ; if otherwise
Why want aught further of me .P”
S ordello.
Adventurous Charity
IN old days adventurous charity set out to
educate the children, to care for the
orphan, to relieve the sick, and now the
community does all these things. There is
room still for adventurous charity, to show the
way in which hereafter the community may
walk. England, it has been said, has been
made by adventurers. One of the needs of
modern days is adventurers, who, in every
department, will dare to leave the safe and
try the strange.
1 H3
Clubs for Men and Boys
And the things which thou hast heard. ..
commit thou to faithful men, who shall be
able to teach others—2 Timothy ii. 2.

THE value of Clubs has lately been much
debated. On one side itis urged that by
these means men are tempted to forsake their
homes, to drink, and form shallow opinions ;
on the other side it is answered that the drink
temptations of a Club-house are less than
those of a Public-house, in which there is
nothing to do but to drink, and that in the
Club a native public opinion is formed against
drunkenness. . .
But the danger of Clubs is not so much that
they encourage drinking habits as that they
encourage gambling and interest in low—class
entertainments. A common talk will not
tend to common social action, when the talk
is about some beastly song, and the laugh
over some women’s shame.
W’hichever side be stronger in argument,
Clubs will certainly increase, and it is perhaps
wiser to control their development than to
waste force in their opposition. . . .
The remedy is for men of tact and purpose
to become members of these Clubs, to wait
patiently until they have become trusted,
and then exert influence to introduce enter—
114.
tainments which will leave memories good for
thought and talk.
The need of a Club for the sewer boys, the
news boys, the van boys, all the unskilled
boys that abound, is very obvious. They
have no resort except the streets, and no outlet
for the spirit of adventure except in mischief,
and no excitement except the outrages and
quarrels which are common in the lodging-
houses they inhabit.
The need will not be met until more men or
women oin those who now have an enthusiasm
of patience. They must be willing to give up
night after night, to go on for months
making efforts and securing no results, to
preside over Committees, go on Excursions,
and to take the boys “one by one ” till the soul
of each.is reached.; rnen vdio udH.interest
boys in the \vonders anti beauﬁes of the
world, or show to them the godliness of man-
liness. Then a proper meeting-place must be
found, which, if possible, shall provide beds
as well as club-rooms. It is in their lodgings
that boys learn the most wrong, and a well—
ordered lodging would be both a source of
income and a means of influence.—(1833-)

“ Each deed thou hast done
Dies, revives, goes to work in the world.”
SauL
n5
School Playgrounds
Do not sin against the child—Genesis xlii. 22.

NOTWITHSTANDlNG many efforts, the
School Board playground is still useless
for the purpose for which it was purchased——
that is to say it is closed during holidays
and playtime, and is hidden even from
View behind a high brick wall.
The need of some such open space is manifest.
The children have no place to play in but the
narrow and dirty streets, learn no games
which develop their helpfulness or self-
help; their neighbours having no place
in which to rest but close rooms, feel none of
the power of that gentle reform which goes
on where the course of the clouds can be
watched and the fresh air felt.
The authorities hold that it is illegal for
them to spend money for paying a Super-
intendent to look after the ground at such
times. I have, therefore, offered to be
answerable for such superintendence on
Sunday afternoons. If my offer be accepted,
I hope some of those who, in larger spaces,
have learned to play, will come to teach those
whose playground has hitherto been a narrow
street where glass windows or busy passengers
have been always in the way—(1878.)

“Save him, dear God: it will be like Thee:
bathe him
In light and life I ” Paracelsus.
116
Dull Doings
The ﬁrm foundation of God standeth.-—
2 Timothy ii. 19 (R.V.).

IT may seem dull to some of us who have
grand hopes of spiritual growth and life and
rest, that we should spend our time in manag—
ing relief, caring for the health, and providing
for the pleasures of the people. At the present
moment I am convinced that such work is
wanted.
We have not found the words which will
stir the sleeping spirit in the lives of men ; we
have not the form of worship which will
gather all the modern forces and carry them
to God. It is a transition moment. We shall
spend it well in preparing the ground, in
making men more thoughtful, happier, more
friendly with one another, better acquainted
with varieties of good. . . .
All are agreed that it is better that men
should be rich than poor, happy than un—
happy, learned than ignorant. If some are
working to this end with no hope, we shall
work none the less well, because we do hope
that some day the good seed from God’s hand
will fall on the good ground, and bring forth
fruit of heavenly graces.
Our work is the work of him who made
ready the way, and we need his spirit of
endurance and self-renunciation.——(I 879—188 I-)

“Would I suffer for him that I love? So
wouldst Thou—so wilt Thou l” Saul;
117
The Buried Life
HE special feature for notice in the
Report is the adoption of a new form of
worship after the ordinary service on Sunday
evening. The following address to the men
and women of East London, which was
exhibited on the hoardings, sufficiently ex—
plains our object:
“There is a poem on ‘The Buried Life,’ of
which I am often reminded. Your lives are
busy, useful, and honest ; but your faces are
anxious, and you are not all you want to be.
There is within you another life, a buried life,
which does not get free. In old days it got
free through old forms of religion, and then
men had peace, and were not afraid of any—
body or anything. We cannot go back to
the old forms—they are gone with the old
times and in presence of the new learning of
our days. Many, therefore, have given up
religion altogether, and carry about a buried
life. It is buried, but it is not dead. When
it really hears God’s voice, it will rise. Men
will live spiritual as well as honest lives.
They will rest on some One greater than
themselves, and have peace.
118
“I don’t think this life will be stirred by
excitement or by irrational preaching—and
not always by rational preaching. I be-
lieve that in the quiet of a place full of
good memories, in the sound of ﬁne music,
in the sympathy of fellow-seekers, we may
better wait God’s call.
“St. jude’s Church, in Commercial Street,
will thus be open from 8.30 to 9.30 on Sunday
evenings. vWill you come and give yourselves
even ten minutes i It may be that, as you
listen to the silence, to the music, or to the
worship of others, God will speak, that the
buried life will arise, and that you will have
P621C6.”-—(1882.)
SAMUEL A. BARNETT.
n9
The Need of Calm
Be still, and know that I am God.—
Psalm xlvi. IO.
The address “ To the men and women of East
London ”* was exhibited on the hoardings in bold
print, and the following is what Canon Barnett
wrote on it.
ON the effect of the Worship Hour it is
difficult to speak.
It is a fact, at any rate, that although
revivalists stir the neighbourhood weekly by
some new excitement, a certain number do
find their way into a Church where they are
met by no eager questioner, where there is no
sensational call, but only solemn music, and
the atmosphere of prayer. It would be un—
reasonable to expect that men should ﬂock
to such a service. In the first place they have
been too long unaccustomed to seek in Church
for help for souls wearied by nineteenth
century cares, and in the next place, this
service aims at touching a neglected side of
human nature.
Christ said, “ Come to Me and I will give
you rest”; the modern World-spirit cries,
“Come to me and I will give you excitement.”
Men have so long listened to the modern cry
that they do not at once recognise how a
"“ See page 1:8.

120
service of quiet, where they are to listen to the
voice of God, and not for a neighbour’s
speech, may meet a need of their nature.
I am very certain that, alongside of this
bustling world and bustling Christianity,
means of calm must ﬁnd a place. “ There can
be no religion without the Sabbath.” Con-
verts may be made by the thousand, pro-
fessions of faith may be loud, but unless there
is more rest—a time of Repose in which a man
may possess his soul and ﬁnd God—unless
there is a Sabbath, there can be no religion.
-—(I883.)

“There is that in me
Which turns to Thee, which loves or which should
love.” Pauline.
Transient Things
THE Material things—the visible things——
have shown themselves to be transient.
But the spiritual things—the unseen bonds
which bind man to man, and men to God,
remain. Out of death rise heroic actions
which are immortal and dignify humanity
with a new glory. Out of the welter of suffer-
ing and sorrow rises the humanity which
makes strangers hurry to be helpers, and
proves the kinship of mankind. Out of ruin
rises love, the strongest thing in all the world
——the strongest and most mysterious of forces,
stronger than death.
121
The Strength of Goodness
The kingdom of God is come nigh unto you.——
Luke x. 9.

HE rich are anxious. The learned are un-
happy. The pleasure-seekers are con-
temptible. None of these feel that they cannot
be moved. God is on the side of the righteous.
They who do what is right have the support of
the Power which shakes the world, which sets
up and sets down the nations.
God is for goodness. He punishes every
offence, be it only a word, which is against
goodness. They who have this belief do
justice, love mercy, and walk humbly; their
lives are the best sermons, and, like Paul,
they will, in their teaching, reason of judg—
ment, and will not hide the might of the
Father behind the pity of the Son.
Christianity, it should be remembered, does
not only provide a scheme of life and offer the
example of a Divine Exemplar, it is the means
by which men may get to God.
When men believe in God, when they
tremble, hearing the mighty wind behind the
still small voice of conscience ; when, having
proved the vanity of other resorts, their one
desire is to get to God ; then they will hear
with new delight of Christ the way to God.
It is for us to preach God before we can
122
expect people to care for the gospel which
proclaims the God in Christ, or ﬁnd the place
which belongs to those who clothe Divine
Majesty in the humanity of jesus.
The people have simply ceased to ﬁnd in the
ordinary services an expression for their
religious feelings. We must wait and watch
with open eye and open ears for the coming of
the Spirit which will guide us to new ways.
~—(I888.)

“I would have been—something,I know not what :
But though I cannot soar, I do not crawl.”
Paracelsus.
The Holy Communion
I WISH we could discover by what means
we could help more to live in union with
God and man. The Holy Communion service
seems just ﬁtted to be the service of a restless
age, aspiring to do away with differences and
distinctions. It assumes the equality of all,
requires each man to take a part, and presents
an ideal perfectly satisfying. It seems that
if only those people who dream of “ socialism ”
and “ unsectarianism,” and “international
union ” could understand what is meant by a
union founded on a common confession of
sin and a common hope of righteousness, they
would make real the Holy Communion.
123
The Power of Taste
And by my God have I leaped over a wall.—
Psalm xviii. 29.

AM often led to observe that taste is more
powerful than interest. People remain
on in situations, hold opinions, and adopt
habits which are against their interests
because they are more in accordance with
their tastes. Now why is it that taste over—
powers interest ? and that habit is stronger
than law 3’ It is because taste comes by per-
sons and is spread by contact. The habits, or
tastes, therefore, which lie at the root of
Poverty, Ignorance, and Sin, may best be
met by the formation of other habits, which
come through the example of persons, by
the contact of man with man. Righteous
men are therefore necessary. Men who would
live simply and share their luxury, whose
gain would not mean another’s loss, who
would work for their bread, who would do
justice on wrong-doers, show mercy to the
weak, and walk‘ humbly before God, might
by setting an example of generosity and
honesty, living Christ’s life in contact with
others, create habits in others which would
take the place of the old habits.

“ Endeavour to be good, and better still,
And best I Success is naught, endeavour’s all.”
Red Cotton Night-Cap Country.
124
Courtesy
4 wholesome tongue is a tree of life: but fier-
‘uerseness therein is a breaking of 1116 Spirit.
-Prov. xv. 4.

IT may not seem a great matter, but among
the cures for poverty I may put greater
courtesy ; a wider recognition of the quality
of human nature ; a more set determination
to regard all men as brothers. It is not only
gifts which demoralise, it is the attitude of
those who think that gifts are expected from
them, and of those who expect gifts. Gifts
are only safe between those who recognise
one another as equals. . . .
Custom is perhaps as powerful as law in
putting obstacles in the way of life’s way—
farers. It is by custom that the poor are
treated as belonging to a lower, and the rich
to a higher class; that employers expect
servility as well as work for the wages they
pay ; that property is more highly regarded
than a man’s life; that competition is held
in a sort of way sacred.
Many a man is, I believe, hindered in the
race of life when he meets with treatment
which marks him out as an inferior. He is
discouraged by discourtesy, or he is tempted
to cringe by assertions of inferiority.

“We all aspire to heaven : and there lies heaven
Above us.” A Soul’: Tragedy.
I25.
Silencing Preachers
And jacob awahed out of his sleep and said:
Surely the Lord is in this place and I knew
it not.-—-Genesis viii. 15.

THIS year the visitors to the Art Gallery
increased to 46,763, and I,7oo catalogues
were sold. The latter aim at suggesting the
thought which the study of the pictures will
develop, and it was interesting to see how
earnestly they were read.
Whatever, though, is done can only serve
to make manifest what is left undone. The
very success of these Exhibitions is a re-
proach to a nation which imprisons its best
and most popular teachers.
The memory of our 46,763 visitors reminds
us how short was their pleasure, how incom—
plete their teaching, and the memory of our
three hundred pictures reminds us of the
thousands of pictures which preach to careless
hearers or often into the void in our public
and private galleries. When on a rare holiday,
working folk, who form the majority of the
nation, stand before a picture which is speak-
ing a thought never yet uttered, but which,
if understood, would give life and joy, their
vacant faces speak to the deafness of the
message and of the neglect of their governors.
Well would it be, if pictures were recognised
as preachers, as voices of God, passing His
lessons from age to age. The nation would
12.6
not then dare to silence those voices on
Sunday, and private owners would recognise
the right of their brothers to the teaching of
their common Father. ,
One of the best results that could follow
the Whitechapel Show would be the convic-
tion of sin among picture holders because the
greatest pictures are rarely seen, and when
seen are not interpreted.
They are unknown tongues speaking truth,
and we must pray that someone mayinterpret.
—-(I886.)
“ Belief or unbelief
Bears upon life, determines its whole course,
Begins at its beginning.”
Bishop Blougram’s Apology.

Dull Lives
IT almost seems as if they who recognise
dullness as the burden of East London
set such value on means of recreation that
they keep all for themselves.
The advocates of pleasure for the people
have not the generosity of those who advocate
the Gospel. It will not be until the Gift of
pleasure is seen to be required by God, that
rich men will set with earnest purpose to the
work of making more glad the lives of the
very poor.
A religious spirit inspires every lasting
movement.
127
The Sacrament of Service
For he that eateth and drinketh unworth'ily,
eateth and drinheth dan-matiori to himself.
———I Cor. xi. 29.

HERE is such a thing as taking the Sacra-
‘ ment unworthily.
The Body and Blood of Christ, which feeds
the life of the true man, hardens the heart of
the hypocrite.
They who enter the service of the people
take a solemn Sacrament; they handle the
most sacred things of life, their brother’s
souls.
Such a Sacrament may be taken unworthily.
Society tries to enter the service, and as it
talks of its care for the poor over its wasteful
dinner tables, it cats and drinks its own
damnation.
The many who listen eagerly to tales of
suffering take the Sacrament, but instead of
ﬁnding life by giving themselves as com-
forters, they ﬁnd death by wearing out their
best emotions. '
I fear lest this new interest in the poor may
end in apathy ; lest they who began by caring
end in callousness; or lest by some hurried
action men satisfy their conscience or their
pnde.
“ Man’s work is to labour and leaven—
As best he may-——earth here with heaven.”
Pacrhiarotto.
128,

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in Original
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At the same time, sixteen years in White-
chapel, familiarity with all the conditions of
distress, and with the remedies that are every
year offered, conﬁrms me in the belief that it
is only through the personal services of in-
dividuals who, steadied but not deterred by
the thought of their unworthiness, bring
thought and time and care to the considera-
tion of every need, that permanent good can
be done—(I889)

“ To make, you must be marred,—
To raise your race, must stoop,—to teach them
aught, must learn
Ignorance, meet half way what most you hope
to spurn
I’ the sequel.” Fifine at the Fair.
The Lowest Man
THE lowest man is brother to the highest.
Gifts must aim at developing the high
in the low, at bringing out the manlike quali—
ties in those who live as animals. It is not
by treating a man as well as a pet dog that
he will become manlike, it is by recognising
his brotherhood with the best.

BY the God you worship, by the meekness
for ever set on the throne of the Most High,
and by the body of which you are members—
I say to every man not to think of himself
more highly than he ought to think.
13!
Guide Books to Life
What th-z'nhest thoa?-—l\/latthew xxii. 17.

HEN we were children, our parents
guided our steps so that we did not step
into the puddles and fall from the kerbstones.
When we were older, our teachers guided our
hands to hold the pen, the needle, or the tool,
so that we might be able to earn a living.
Our feet, our hands, and our eyes, all need
to be guided. They are not, though, the
most important part of ourselves. Our
thoughts may take us into worse dangers
than puddles, make all our skill useless and
blind our eyes. The way in which our thoughts
are used is much more important to us and
to others than the way in which our feet, or
hands, or eyes are used.
\Vhere is the guide-book to direct our
thoughts? One such book is the Prayer-
book. Sunday after Sunday, season after
season, it lays hold of our minds; it draws
them away from the puddles of gossip, and
from the dangers of greed ; it trains them to
dwell on things that are high and virtuous;
it shows them how to avoid the evil and choose
the good.
Take, for instance, the Holy Communion
service. If we let our thoughts be guided,
we shall ﬁnd ourselves in the presence of God
“from Whom no secrets are hid,” Whose
will, proclaimed in law and gospel, is that we
1'22
u/
do right and love one another. We shall be
led to think of all the people, high and low,
dead and living, who have striven to do His
will, and we shall be forced to confess that
our sin is intolerable. Then, when we are
overcome by our failure, our thoughts will
again be laid hold of, and we shall be made to
think of God’s forgiveness, of the love He has
shown in Jesus Christ, of Jesus Christ’s own
life and death, and we shall join in the angel’s
song, “ Glory be to God on high.”

“ Such ever was love’s way : --to rise, it Stoops.”
A Death in the Desert.
AT the meetings of the Communicants’
Society we try to set forward some
view which shall connect the service with
our daily needs. An act which more than any
other unites us with the life of man as that life
was shown in Christ ; an act which, more than
any other, makes us feel our power of fellow-
ship, bears no mean relation to the modern
anxiety to get on and for the modern longing
for society. A Society like ours must not be
content with the point to which it has reached;
it has vast capabilities if its members will
recognise the duty of teaching as well as of
learning, the duty of being active as well as
passive. The law of all life is development,
even when development involves change.
Let the stronger minds of our society reﬂect
on this fact.
133
Thoughts born in Egypt
Peace, peace, when there is no peace.—
Jeremiah viii. 11.

THE following Report will tell more of what
the world calls success: The congregation
is larger, the classes and meetings are better
attended, and growth is everywhere apparent.
Our eyes rest, though without satisfaction,
on the sight. Deeper than ever seems the
wrongness of things. The terrible meaning of
the lives of those herded in this police-con—
trolled district of uninhabitable habitations,
the meaning, hardly less terrible, of the
slavery to work endured by my respectable
neighbours, has come with fresh force to those
who have enjoyed the dignity and repose of
Eastern life.*
The want of any spiritual foundation for
popular thought, or even for popular religion,
has forced itself on one who has had time in
which to meditate on popular remedies. It
is necessary to take to heart the lesson of
patience from the 6,000 years of Egyptian
history, or haply one would make haste to
undo what haste has done. It is hard enough
to know what to do quietly “ as one that
believeth.” . . .
When vitality has been enfeebled by the
close air which, even in a good house, kills a
' Written after a winter spent by the Canon and
Mrs. Barnett in Egypt.
134
flower in a week, and which in ill-built and
over-crowded rooms must be doubly close-—
when education by mother and by school~
master, by policeman and by opinion, is
education by repression—when getting on
means success over others, and pleasure
means excess, it is no wonder that men and
women are dwarfed, ugly, and worn,
intelligent only with the cunning of greed,
and delighting only in what is sensual.
When, even in better neighbourhoods,
respectability means work on weekdays and
sleep on Sundays—the impossibility of learn-
ing to know nature, except at a cost which
diminishes the sum respectability must lay up
for education, illness and old age—the power-
lessness to buy objects and books which might
raise a man above the mean surroundings-—
when respectability thus limits life in a
neighbourhood where there are no ﬁne
buildings and no varieties of fashion, and
where there is no common interest in trade
or in politics, it is no wonder that East
London is so depressing, or that East
Londoners are so inferior to the men of pro—
vincial towns in their response to questions
of politics or education—(1831.)

“ Life, my whole sole chance to prove—although
at man’s apparent cost—
What is beauteous and what ugly, right to strive
for, right to shun,
Fit to help, and ﬁt to hinder.” La Saisiaz.
I35
The Continuity of Life
Cast thy bread upon the waters and thou shalt
ﬁnd it after ‘many days.—Ecclesiastes xi. I.

THE Holy Spirit and World Spirit alike
breathe in the spirit of the times.
It is the Holy Spirit which is rousing men
to face facts, to ﬁght lies, and to increase joy.
It is by the World Spirit of impatience that
statesmen use expedients to quiet cries, that
preachers hush doubts with rhetoric, that
philanthropists stir charity by exaggerations
and drug the poor with gifts, that education-
alists satisfy themselves with results; and
that, altogether, men are ready to use any
means, to bow down even to Satan, if only
the kingdoms of the world may at last he the
kingdom of God.
Against the influence of the World Spirit
it behoves us to be on the watch, and as a
safeguard I would urge the continuity of life.
Something says to us: “ The only good is
the good your eyes will see.” “ The proof of
success is the gratitude of the served.” We
feel our years are coming to an end, and we
are impatient to see the people happier and
to hear their thanks. We are impatient
because we do not realise that life is con-
tinuous, that 1900 is as important as 1886,
and that the end is not yet. The sense of the
136
years that are before, the knowledge that
“ the best is yet to be,” would make us careful
to do enduring good, and willing, like our
Master, to be despised in the present that we
might serve the future—(1886.)

“ God has conceded two sights to a man——
One ofmen’s whole work, time’s completed plan ;
The other, of the minute’s work, man’s ﬁrst
) 7,
Step to the plan s completeness. Sordglla
Our Ideal.
E must be more, and to be more we must
more often think of our ideal. Man is
man because “he can mind.” We must mind
our ideal. The common standard of righteous—
ness is not high enough. A truly honest man
aspires to do more than satisfy the require—
ments of the Bankruptcy Court; we must
do more than satisfy the requirements of
convention and respectability. Except our
righteousness exceed that of the religionists
and philanthropists, we cannot be as those
who serve. It is not enough that we are
approved of men, that our conduct is held
to be irreproachable, our lives said to be
devoted, and our opinions orthodox. We
must be more, and for this we must be intent
on, must “mind ” the highest which we know
or can conceive.
I37
Holidays a Necessity
' Come, let us go forth into the ﬁeld; let us lodge
in the villages.-—Canticles vii. 11.

WHAT we do for ailing children is now
told in the Report of the Children’s
Country Holiday Fund. This year 612 chil-
dren were sent for three weeks into various
cottages, where they got a change, to be
realised only by those who, like these children,
are utterly ignorant of the free life of birds
and beasts and ﬂowers.
The school treat, with its excitement, too
often does no more than plant London in a ﬁeld.
One of the pleasant results of the plan
is the friendships which have been formed
between town and country parents. A father,
when he was telling me how a holiday had
changed his girl, added, “I had four of them
up from Brentwood last Sunday ; I and the
Missus are going to them next week.”
A luxury like change of air can be given to
those whom relief would pauperise.
It is a great matter to increase the healthy
wants of the people, and it will be a good time
when the workman, as the rich man, thinks
change of air to be necessary to his children.
——(1882.)
“ Merciful God, that made the sun and stars,
The waters and the green delights of earth.”

1! Blot on the ’Scutcheon.
I38
Rational Hymns
Let us oﬁer the sacriﬁce of praise to God con-
tinually.——Irlebrews xiii. 15.

NEW Hymn-book has been introduced.
The Collection represents the thought of
one friend" whose sympathy has been proved
through many years; the publication repre—
sents the generous goodwill of many friendsfj‘
The very presence of the books in the pewsis
thus an evidence of the unseen Spirit of Love
which broods over all, and the book contains
words which must be helpful to those who
would think as well as sing. The words of
hymns are responsible for many of the miscon-
ceptions which lie at the root both of super-
stition and inﬁdelity. For the sake of tune,
false sentiment and morbid fancy have been
allowed a place in worship. It is no light
gain that St. jude’s has now a book of poems
which the thinker may study, and which all
may sing with understanding—(1886.)

“ Life means learning to abhor
The false and love the true, truth treasured snatch
by snatch.” Fifine at the Fair.
* Miss Douglas Townsend who compiled the hymn
book and gave it to the Vicar in manuscript for a
Christmas gift. f A group of close fellow-workers
who subscribed to print 500 copies of the hymn
book to give to Mrs. Barnett as a birthday gift.
I39
What Lab our Wants
Until. ‘the day dawn, and the day star arise in
your hearts.—2 Peter i. 19.

WORKING men have become the govern-
ing class. They form a large part,
perhaps the majority, of the electorate, and
theirs is the obligation of making the laws
and directing the policy on which depend the
safety and honour of the nation. They have
come into an inheritance built up at great
cost, and on them lies the responsibility for
its care and development.
Working men, in order that they may
fulﬁl their obligation and deliver themselves
of their responsibility, may rightly, I think,
urge a moral claim on the community for the
opportunities by which to ﬁt themselves for
the performance of their duties.
They enjoy, by the sacriﬁce of their an—
cestors, the inestimable privilege of freedom,
but the value of freedom depends on the
power to take advantage of its possibilities :
the right to run in a race is all very well, but
it is not of great use if the runner’s legs or
arms are crippled. Freedom, in fact, implies
the capacity to do or enjoy something worth
doing or enjoying.
The working classes, who, as members of
140
a free nation, have been entrusted with the
government of the nation, cannot do what is
Worth doing, or what they are called to do,
if their bodies are weakened by ill-health,
and their minds cribbed and cabined by
ignorance. How can they, whose childhood
has been spent in the close, smoky, and foetid
air of the slums, whose bodies have been
weakened in unhealthy trade, take their
share in the support or defence of the nation ?
How can they who have learnt no history,
whose minds have had no scientific training,
whose eyes have never been opened to the
enjoyment of beauty, understand the needs
of the people or grasp the mission of the
empire 5’
Working men have thus a moral claim that
they shall have the opportunity to secure
health and knowledge, sanitary dwellings,
open spaces, care in sickness and the pre—
vention of disease, schools, university teach—
ing, and easy access to all those means of life
which make for true enjoyment.
There is something more needed, if not
demanded, than a rise of wages. A few more
shillings a week would soon be absorbed by
men whose first use of leisure is in the enjoy-
ment of somewhat sordid forms of sport. The
men are hardly to be blamed for what are
condemned as low tastes and brutal pleasures.
They are what their environment has made
I4!
them, and a mining village is not likely to
develop a love of home—making, a taste for
beauty, or any joy in the use of their higher
faculties of admiration, hope, and love. The
long, grimy rows of houses, without any dis-
tinctive features by which a man might
recognise and become proud of his home;
the absence of gardens which would call him
to enjoy nature and be its fellow-worker;
the want of a bathroom, other than a tub in
the sitting—room, in which to feel clean from
the dirt of the day, the meanness of such
public buildings as are provided—the Church,
the library, or the meeting—hall—do not
provoke his soul to admiration or stir up a
thirst for knowledge ; such surroundings are
likely to make the miner content with his
pigeons, his dogs, and his football matches.
Why, it may be asked, have not more owners
done what some owners have done, and make
a Bournville or a Port Sunlight for the work-
people? If out of the average 10 per cent.
proﬁts, it is impossible to provide an appreci-
able addition to the men’s weekly wages, it
is not impossible to provide better and
pleasanter housing.
Why is it that owners and managers, who
by many acts have shown themselves to be
people of goodwill, have been content that
workmen should live under conditions which
unﬁt them to enjoy the best things .P Why is
it that with all their charity they miss their
opportunity .?
142
The fault lies, I believe, largely with the
Church, Established and Free.
The Church has too often gone on preaching
a mediaeval system, it has not moved with
the times, and does not ‘recognise that good-
will to-day must ﬁnd other ways of charity
than those trodden by our fathers when they
built almshouses and provided food or
clothing. It has allowed a business man to be
hard in his business if he is easy in response
to charitable appeals.
But times have changed, and we no longer
hope for a society in which rich people ‘are
kind to poor people; we rather think of a
society where employers and employed share
justly the proﬁts of work, where there is no
dependent class, and all ﬁnd pleasure in the
gifts of character which follow the full growth
of manhood in rich and poor.——(I9I2-)

“ Never fear but there’s provision
Of the devil’s to quench knowledge
Lest we walk the earth in rapture !
—Making those who catch God’s secret
just so much more prize their capture.”
Cristina.
CHRIST has been called the great Social
Reformer. He Who opened blind eyes re-
cognised two great truths: ﬁrst, the supreme
value of the individual; and secondly, the
nearness of a perfect society.
143
University Extension
Give therefore Thy servant an. understanding
heart . . . that I may discern between good
and bad.~1 Kings iii. 9.

THE extension of University teaching may
seem to be beneath the call of the times;
and many who hear the strife of parties, or
listen to the cry of the starving, may condemn
those who give their energies to spreading a
system of education.
Religious teachers will tell us that the one
thing needful is the message of salvation,
politicians will call upon us to put everything
aside so as to secure a good Government, and
the poor will mock at help which offers culture
instead of food.
The signs of the times are threatening, and
when energies seem to be diverted from their
observation to the pursuits of crotchets and
fancies, they who care for the nation are
rightly ealous.
The deadness of the national conscience,
the sacriﬁce of principle to party, the impov-
erished condition of the people, are signs
which show the needs of the times, and
the object which is not in some way bent to
their call is misdirected—just as the life
which is not in some way aimed at their
service, is wasted.
14+
It is the object of University teaching to
meet the needs of the times. “ University ”
teaching is, it must be remembered, a phrase
to represent teaching which aims at giving
knowledge. There is teaching which aims at
giving the results of knowledge, which, for
instance, teaches French so that the learner
may speak the language. University teach-
ing, on the other hand, would so teach French
that the learner would know the structure,
the growth, and the genius of the language.
Knowledge is the best possession, and if,
dazzled for a season by the charms of wealth,
men have been led to regard the results as
the more valuable, it only requires a little
thought to remind them that knowledge
itself gives more joy and more power than
money can buy—(1886.)

“ There is an inmost centre in us all,
Where truth abides in fullness.”
Pameelsus.
I DESPAIR of getting those to study the
Bible whose opinions are making history.
The fact is to be regretted. I am sure the
Bible may be read so as to throw light on life.
Knowing, though, in what way it has been
studied, and reading the interpretations often
published by popular preachers, I am not
surprised that many refuse to seek guidance
or pleasure from its pages.
L I45 ,
The Ideal City
The Lord stood by me, and strengthened me.—
2 Timothy iv. 17 (R.V.).

CITIES increase, and the country becomes
more and more empty. Observers shake
their heads as they walk through the long,
dull streets, and breathe the close air, and see
the pale faces of the people. “ God,” they
repeat, “ made the country, man made the
town.” Their hearts sink at the thought of
the future, and they ﬁnd themselves saying
that “cities will crowd in a blacker, in—
cessanter line ”; that “ the din will be
more,” “ the trade denser,” and that they
will “ never see an ennobling sight, or drink
of the feeling of quiet, again.”
They forget that the highest possible life
for men may be a city life; and that the
prophets foresaw, not a paradise or a garden,
but a city with its streets and its markets, its
manifold interests and its hum of life. A man
often does well, as David, to leave the sheep
folds to come down to see the battle.
The activities of the street, of the shop,
and of the town meeting, are for many
characters the best preparation for life in the
City of God.
We have as our neighbours in a city, not
the trees and the beasts, but fellow human
beings. We can from them learn greater
' I46
lessons, and with them do greater deeds. We
can become more human.
The country may still be best for some
people ; it is probably at some periods of their
lives best for all,-—there is an ideal village as
there is an ideal city—but the movement of
men is obviously from country to city; we
must, as a consequence, fashion our cities
after the highest pattern. We must make
them good for the health as for the wealth of
the citizens.
The Ideal City will be large, with a quarter
or half a million citizens. There will thus be
room for a great variety of life and pursuits.
The citizens will ﬁnd at their own doors the
interest that comes from the clash of many
thoughts and many experiences. Because,
too, the city will be large, every citizen will
have a greater sense of responsibility. He
will feel himself a citizen of no mean city, and
as such he will act, and as such expect to be
treated.
The Ideal City will be old, the growth of
centuries, bearing on its face the mark of
many storms and triumphs. There will be
the very marks left by men of old time, as
they hammered out their rough thoughts.
Some of their buildings will tell of times of
luxury and victory; and in out-of—the-way
places there will be remnants of castles and
forts where the men of old fought and died
for the city’s liberties. The citizen as he walks
147
the streets of the Ideal City, notes the odd
names, turns by some strange twist, or
catches sight of some tower, will feel himself
encompassed by a “cloud of witnesses,” and
will hear a voice telling him that the ground he
treads is made holy by the toil of the city’s
fathers. He will be both humbled and inspired:
two conditions necessary to satisfaction.
The Ideal City will be a new city. Its
streets will be broad and lighted with electric
light. Its houses will be good, ﬁtted with
water and warmth for the comfort and the
health of its inhabitants. Its spaces will be
many ; great open spaces for games ; small
open spaces, within the reach of every house,
for the rest of the weak. Its public buildings
will be of many styles, expressive of the
character of their uses.
There will be the Cathedral brooding over
the city, gathering together, as it were, its
various interests, its manifold activities, to
lift them up to higher issues, to God’s uses.
There will be the churches and the chapels,
with open doors, offering the chance of quiet,
and provoking thought by pictures and
music. There will be the schools, with class-
rooms and playgrounds: technical schools,
commercial schools, high schools. There will
be the University College, with its labora—
tories, its great hall, and its class-rooms.
There will be the Municipal Offices, with its
Town Hall, on the walls of which an artist
will have painted scenes from the city’s
148
history, and where the citizens will throng in
their thousands to hear great speeches or to
listen to great music.
A visitor to the Ideal City would be charmed
by its ﬁrst aspect : its variety of architecture,
its beauty of colour, its freshness and purity.
He would miss little of what he had left in the
country. He would breathe easily, enjoy the
play of change, and taste the quiet which
comes of deeper feeling. And he would know
none of the depression caused by great wealth
or great poverty.
>X= =X= >X= =X< 3%
In the Ideal City none will be very rich,
and none will be very poor. Knowledge and
goodwill will join together to give to every
child the best education, and to secure its use
of the gift; to render every house and street
as healthy as the healthiest hillside in the
world; to provide the best doctor and the
most comfortable hospital for everyone who
is sick; and to have at hand a friend for
everyone in trouble.
In our Ideal City Art will grow out of
common life, undisturbed by contrasts of
wealth and poverty. The people will have
pleasure in their work, and leisure to admire
What is beautiful.

“ Men hope,
And see their hope frustrate, and grieve awhile,
And hOP‘3 anew", A Blot on the ’Seutehe0n.
149
The Need of Knowledge
The leaves of the tree were for the healing of
the nations.-—Revelation xxii. 2.

NIVERSITY teaching aims at giving
knowledge, and the need of knowledge is
the need of the time. For lack of knowledge
religion is unable to arouse the national con—
science, party takes the place of principle,
and people are content with conditions of
wealth or poverty which make for degrada-
tion.
It is easy to conceive how a greater know-
ledge of history would serve to separate the
truth from superstition, to show how right-
eousness exalteth a nation, and to open to
men a wider conception of God. It is easy,
too, to understand how knowledge of the laws
of thought and of life would set forth prin-
ciples, and make them as simple to the under-
standing as are now the watchwords and
claptrap of party. It is harder to follow the
relation of knowledge to social conditions;
but it may be that, as the rich possess know-
ledge, they will become more willing to share
their wealth, and that as the poor possess
knowledge, they will become less willing to
put up with wages and conditions which
limit growth.
150
Men are poor because the mass “ half
live a hundred different lives ” ; they waste
and want, they sleep in sloth, and riot in
pleasure; rich and poor fail to enjoy life,
because they have no consuming aim, busi-
ness, or desire. They fail for want of interest,
and knowledge gives interest.
The need of knowledge lies behind all the
needs of the time ; it is “ the one thing need-
ful ”——as necessary to the enjoyment of life
as it is to the performance of duty.
Men who have power to live in other ages,
to converse with the wisest, and to understand
the secret of the universe, will never be
content so long as they only live in and for
the moment.
Men, too, who are “ expected to do their
duty ” will never be content while, for want
of knowledge, their efforts so often end in
failure, and produce evil rather than good.
Knowledge it is the object of the University
Extension Society to extend—knowledge, not
that thereby men may get bread and cheese,
or outshine their fellows, but knowledge
which they can get for themselves and use
for others.

“Ignorance
Being, I hold, sin ever, small or great.”
The Inn Album.
151
Debts to the Poor
The spirit of man is the lamp of the Lord,
searrhiug' all the imzermost parts.—
Prov. xx. 27 (R.\/’.).

E talk of our effort and of our sacriﬁce.
We forget that everything depends on
the much more constant effort and the much
greater sacriﬁce of the poor.
That our bodies may be fed, men endure
hardships, stoking furnaces under the tropical
sun, or what is perhaps even harder, endure
dull unbroken toil in an East London factory.
That some may live out all their days, many
give up half their days; and before we are
able to give one hour, or one day a week to
others’ service, the poor have to give up all
their time to keep us warm and strong.
Think of what we pay for the nails which
hold our house together, and what that nail
costs women who cradle their babies in the
ashes while they wield heavy hammers;
think how little the price paid in the market
represents the loss of home joys and the
pleasures of thought, the peaceful old age,
how very inadequately East London is paid
for what it does for West London.
All have received from the poor, but few
acknowledge the debt. It is not we who have
made ourselves; it is not by our strength
that the mighty works are done. Our fore-
fathers, the poor—God, through them, has
done most. ‘
152
We are debtors, bound to pass on to others
what we have received, to sow that others
may reap, to initiate policies of which the
issue will be hereafter, to consider not suc-
cess but the foundation on which success
may rest. We are also debtors to the poor,
bound to give them back what we receive
from them; bound to hand on to them com-
fort, knowledge, joy; to apply for their use
all that in our leisure we have learnt to be
good.
Debtors to the past and to the poor, social
justice demands that we pay our debts, but
payment is hopeless ; all we can do is to say
“We be unproﬁtable servants,” “Forgive
us our debts.”

“ Reap this life’s success or failure! Soon shall
things be unperplext
And the right and wrong, now tangled, lie un-
ravelled in the next.” La Saz'm'aa
Our Forgotten Brother
USY with our trade and surrounded with _
the signs of wealth we, like Jacob, have
been met by the Angel of our forgotten bro-
ther. It is in the struggle with this angel,
in the effort to ﬁnd what we must do for
others’ needs, that we shall get the knowledge
which will change our characters and make
us princes with God.
I53
A Democratic Church
To every man his work—Mark xiii. 34.

THE Church exists to spiritualise life, the
Parliament exists to make order in the
nation. Before 1832, Parliament appointed
magistrates and trusted kindly Squires; it
spent time and money on trying to ﬁnd out
What the people Wanted, but its effort ended
in failure. In I832, and again in 1867,
Parliament said to the governed “Choose
your own Government.” It met the Demo-
cratic movement by becoming Democratic.
The Church has been appointing bishops and
energetic parsons; they try to get near the
people, but fail to spiritualise life. Let the
Church say to the people “ Govern your own
Church, choose your own teachers.” Let the
Church be Democratic.
It is thus that the clergy Will adopt the prin—
ciple of the Apostles, and relieve themselves
of distracting Work by the use of means which
are in harmony with the custom and practice
of modern days.
“Government must not only be for the
people, but by the people”; and if the clergy
Wish to be relieved of all these efforts to
create means to know the people, let them
strive that the government of the Church
shall be by the people.

“I ﬁnd, ’mid dangers manifold,
The good bark answers to the helm
Where faith sits.” E aster Day.
154
Beauty in Churches
Stand still and consider the "wondrous "works of
God.—-]ob xxxvii. 14.

THE great want of this East End of Lon-
don is beauty; the streets are ugly,
and few signs of taste are anywhere apparent;
it is therefore well that it should be possible
for both inhabitants and passers-by to enter
a building which, by its grace and beauty,
should remind them of a world made beauti-
ful by God’s hand.
The complaint is often made that bare or
colour-washed walls in Churches look cold.
There is reason in the complaint. People who
turn out of East London streets want the
welcome of bright and warm colours.
It is one of the incomprehensible incon—
sistencies of our latter day Christianity that
West End Churches should be grand, and
East End Churches mean.
We hope, during the next year, to be able to
decorate our Church so that it shall cheer and,
perhaps, elevate strangers and worshippers
with thoughts too big for words, and welcome
those who enter it daily to think or pray in
silence.
“Therefore to whom turn I but to Thee, the
ineﬁ'able Name 2
Builder and maker Thou, of houses not made
. I 99
Wlth hands . Voglgy"

155
Sunday Trading
For I have yet somewhat to say on God’s behalf.
——]ob xxxvi. 3 (RA/I).

THE habit of Sunday trading is increasing.
Shops of all sorts are opened and con-
tempt for lawis encouraged. If it be that some
buying must take place on Sunday, better
would it be to make such buying legal within
certain hours, and after those hours strictly to
enforce the closing of all shops. The policy
of “ drift ” which of late years has become
fashionable, is disastrous when drift takes
people from their ﬁrm anchorage in principle
and bears them on to a raging storm of con—
ﬁicting interests.
Sunday observance is a duty or it is not
a duty. If it is a duty, its protection must
not be left to Societies based on unreason, it
must be protected by the appreciation of a
principle recognised as obligatory by the rich,
who use the day for pleasure, and by the poor
who use the day for gain.

“ We are in God’s hand.
How strange now looks the life He makes us lead:
So free we seem, so fettered fast are we l ”
Andrea del Sarto.
I DO not think anything will be gained by
preventing the immigration of aliens, and
I am sure the apparent meanness of the act
will wound our national sense of hospitality.
156
Pictures
Worship the Lord in the beauty of holiness.—
I Chron. xvi. 29.

PICTURES are valued as expressions of
thoughts. Pictures which are examples
of skill or marvels of decoration are not to be
named with pictures which reveal the in—
visible world “not far from any one,” or
illustrate the gentle virtues which all can
understand. The dullest among us is nearer
being a poet than is imagined, and many, by
a kind of instinct, claim as if they were their
own voices, pictures which tell what they
have dreamt but never said.
The function of art as the expression of
truth is hardly considered.
The experience gained in our Exhibitions
shows that the best pictures help the deaf to
hear and the dumb to speak ; it may be that
when, on Sundays and week-days, great
pictures are open to the view, not only of
those who create interest for themselves in
the machinery or furniture of life, but also of
those who are absorbed in the battle of life,
a twentieth century art will be developed to
express the new beliefs and hopes of the age.
—(1888.)

“ All partial beauty was a pledge
Of beauty in its plenitude :
. . . God’s work, be sure.”
E aster Day.
IS7
The Obligation of Five Per Cent
Wisdom forestalleth them that desire to know
hen—WVisdom vi. 13 (R.V.).

THE working man does not wish to heave
half a brick at the aristocrat; his
attitude is less brutal, but so far as the
aristocrat is concerned, more dangerous.
He despises the ways of smart people,
their love of jewels and dress, and the
triviality of their pleasures. He is disgusted
with their bad manners, their extravagance on
horses and dogs, their late hotel suppers, and
their Sunday dissipations. His wrath is
gathering at the power of the ignorant rich
over trade, and at the impertinence of ﬁne
ladies who buy votes with blandishments.
He knows of uses for money other than his
less educated fathers knew. He would like
to travel and have books; he is conscious
of a capacity to enjoy pictures and music;
he feels a being within himself claiming a
larger arena in which to live—a spiritual
being beating against the bounds set by
patrons and parsons.
He has learnt, moreover, to doubt the
arguments by which property justiﬁes its
rights to exceptional regard. He wants to
know why rent is a debt unlike other debts ;
why land is so protected when Free Trade
158
and the “ open door ” are taught as a gospel ;
why 5 per cent. is a greater obligation in trade
than the lives of the workers ; why million-
aires should receive national honours; why
property should have one House of Parlia-
ment for its own security.

“ Be patient, mark and mend.”
Dis ﬂlz'tar Vzsum.
An East London College.
THE scheme by which a kind of an East
London College may be established is
fully shaped in my mind. I see how a centre
of teaching andintercourse and recreation may
be set up, united with what is best in the
nation. Too often has it been said, that the
best is above the heads of East Londoners.
The capacity for the best follows no such
arbitrary lines.
>X= =X= $8 =X=
IT is impossible to teach the Bible by means
of sermons; the Book must be studied and
understood as other books are. Such students
would not only ﬁnd a new literary pleasure,
but also learn that religion rests on a ﬁrmer
base than men’s memories or emotions.
It is a' favourite dream of mine that some
day such students may meet in Church, and
together reverently work out the meaning
of old words—(1883.)
I59
Imprisoned Ideals
Whereupon I was not disobedient unto the
heavenly vision.—-Acts xxvi. 19.

IN our dealings with individuals, we should
remember more consciously their ideal
selves—the Christ in them.
As it is, one concerns himself to make the
poor independent ;- another to make the
weak strong; a third to make the foolish
wise, or the selﬁsh gentle. Each works hard
to achieve his own end. Few realise that in
the individual there is a buried life, a life
which can think and love, and that the only
end worth achieving is the release of this life
from beneath its load of selﬁsh, mean cares.
If we would remember the Christ which is
in others, the memory would largely affect
our dealings with them. We should seek
them with earnestness as those who seek
pearls of great price. We would visit with
new interest, thinking not only of the poverty
of the family, caring not only to get a place
for a girl or work for a man, but seeking signs
of growth in a character, which in its fullness
is to .adorn heaven. \Ve would take a class
with new power, thinking not only of the
ignorance, caring not only to win results,
but regarding each individual as one with
160
possibilities of being a blessing to all genera-
tions ; a child of God to be like God.
Respect for others implies taking them at
God’s valuation, and they who see others as
God sees them, speak of them and to them in
a different language.
There is more lost thanis imagined by want
of signs of respect for the self which aspires,
loves and thinks, which, though it is hidden,
is the real self of all men—(1889.)

“ For thence . . .
Shall life succeed in that it seems to fail :
What I aspired to be,
And was not, comforts me :
A brute I might have been, but would not sink
i’ the Scale” Rabbi Ben Em.
The Age of the Spirit
THERE is an often quoted saying of a
monk in the twelfth century, “ The age
of the Son is passing, the age of the Spirit is
coming.” He saw that the need of the world
would not always be for a leader or a class
of leaders, but rather for a widely diffused
spirit. '
M 161
Outbreak of Talk
For in His Hand are both 'we and our words.~—
\Visdom vii. 16 (R.V.).

HE feature of our past year has been the
outbreak of talk about the condition of
the people. Its value does not lie in any effect
it has produced, or is likely to produce, but in
the proof it has afforded as to the real interest
of society. Beneath the shallow crust of
present fashions is a real care that so many
among us are sick in body and in mind. That
care will some day ﬁnd its true expression.
Wisdom will unite with love, and then the
life of people will be more regarded than the
proﬁts of trade. If certain changes in busi-
ness custom are now said to be “ impossible ”
because money will be lost, in the days to
come the same customs will be “ impossible ”
because they will involve loss of life, of
character, of joy in living.
We take, therefore, the comfort of a pro-
phecy from this outbreak of talk; a care
exists which in time will see that everyone
in England is free to make the best of himself,
and to enjoy the manifold capabilities of life.
While we take this comfort we must beware
of a danger which comes from the same talk.
A disposition to make haste has been stirred.
impulsive people who dislike thinking, in~
162
dolent people who dislike acting, weary people
who like excitement, unite in asking for an
immediate reform. Law and institutions are
invoked, and we are threatened with a course
of action which will dwarf character, while
it develops animosities. The kingdom of
Heaven would not be set up on earth if the
grace of giving and the dignity of self—help
were made unnecessary—(1884.)

“ God bless in turn
That heart which beats, those eyes which mildly
burn
With love for all men.” Pippa Passes.
Love is not Dead
OFTEN, lately, have friends congratulated
us on the interest now taken in social
questions. I am glad, because the interest
reveals the existence of a love which is
stronger than class. Love is not dead, even
in breasts hardened by success and fashion——
everyone that loveth has the means of know-
ing God. As the highest end in life is “ to
know God and enjoy Him for ever,” I am
glad of the interest which proves. the existence
of human love,'which is men’s guide to God.
163
School all the Year Round
In every good work, trust thy own soul.—
Ecclus. XXXll. 23

THE claim of education is now primarily to
ﬁt a child to earn a living, and therefore
he is taught to read and write, and learn a
trade.
If it were seen that it is equally important
to ﬁt a child to use well his leisure, many
changes would be made. He would be taught
how and what to admire. His imagination
would be developed and fed on the facts of
history and nature, and his various capacities
of mind and body would be trained. Public
opinion greatly stirred, would discover means
not dreamt of at present, but there are two
practicable suggestions which, out of long
experience, I presume to urge as immediately
advisable.
The ﬁrst is the general substitution in
schools of fortnightly holidays in the country
for the popular day treats. The longer period
gives time for children to become familiar
with country sights and sounds. They learn
to appreciate its quiet, and to- discover
interests much more exciting than those of
the streets. They lay up treasures which they
never exhaust, and prepare the way for future
fruitful holidays.
16.}.
If, as is done by the ladies of the Country-
side Committee of the Children’s Holiday
Fund, they are prepared for their visits by
talks and pictures about things to be found
in the hedges and ﬁelds, in the sky or the
sea, they ﬁnd the time even fuller and more
enjoyable. The longer period, at any rate,
sends the children home with new memories
and enlarged capacities, while the day treat
gives them little more than excitement and a
thirst for more excitement.
If schools and churches and missions would
use for holidays of a fortnight the money now
spent in sending thousands of children massed
in brakes or railway trains, shouting them—
selves into a sort of delirium, so that they may
eat London food, ride on donkeys, and pla
London games in a suburban ﬁeld, they would
take one step to make the holidays of the
people less dependent on shows and stimu-
lants.
The second suggestion is the more thorough
plan: that the school buildings be open during
the whole of the summer with a vacation cur-
riculum, beginning with June and ending in
August. The children, as experience shows,
flock to such schools, preferring their various
interests and order to the weary disorder of the
streets. The teachers, who would be able to get
their holidays at convenient times, would de-
light in their freedom to teach the children the
things they like, and to take them on visits
to places of interest, and to train them in
165
games. They would also have the satisfac—
tion of ﬁnding the children at the end of the
summer refreshed and bright instead of—as
is now frequently the case—weary and
demoralised by the leisure of the streets.
The plan would, of course, require various
adaptations, but from conversations with
ofﬁcials in authority and with many teachers
I know it to be practicable.
There is, at any rate, immediate necessity
for putting an end to the disastrous custom
of shutting the school gates and turning the
children loose in August to use their leisure
without guidance and without any prepara—
tion. If the holidays of the people be a
failure—and with every recognition of the
many happy holidays enjoyed by thousands
_of English families, I do contend that,
measured by their possibilities, holidays are
a failure—~then I think the chief cause of the
failure is the want of care which leaves
children to ﬁnd their holiday pleasures in the
tender mercies of the streets. Such neglect
is bound to result in that misuse of leisure
which exalts things material above things
ideal, and causes unrest in society—(Ion)

“ Dost thou blame
A soul that strives but to see plain, speak true,
Truth at all hazards ? . . .”
F erzs/ztalz’s Fancies.
I66
Ignorance Cannot Demand its
Own Remedy
Behold God is great, and ‘we know Him not.—
Job xxxvi. 26.

WHY give the best pictures i’ Why not
wait the demand .P
The answer is that which from the begin—
ning has been urged by the teachers of truth.
Life is sad because of ignorance, and ignorance
cannot demand its own remed .
The uncivilised did not demand the Gospel,
and those who had never learnt of pictures
could not demand picture galleries. If there
were any who, from artists’ hands, had learned
lessons which ﬁlled their lives, they were bound
to open to others the same means of joy.
The Whitechapel picture showis a religious
effort—an effort to spread peace and goodwill;
peace founded on the knowledge of life, and
goodwill founded on the knowledge of mutual
service.
And because it is a religious effort, the show
will be opened on Sundays—(1886.)

“ No gain
That I experience must remain
Unshared : but should my best endeavour
To share it, fail—subsisteth ever
God’s care above.” Christmas Eve.
167
The Possible Uses of a Church
For the people turneth. not unto him that
sm-iteth them, neither do they seek the Lord
of Hosts.—Isaiah ix. 13.

GREAT is the responsibility involved in
ownership. To be owner of land whichGod
has given to the worldimplies duties difficult to
perform. To be the owner of land covered with
a building devoted to the highest good of my
neighbours, involves a responsibility which, I
have often said, is too heavy for one man. I
look for the day when the Church, in fact as
in name, shall be the Church of the people.
I think of what use such a building might
be. How day by day, might hundreds turn
from the hurry and the worry of business to ﬁnd
within the walls of St. jude’s a quiet, broken
only by the voice of pictures or the strains of
music, a quiet in which memories and hopes
would shape life anew. How evening by
evening, might all those too busy to study,
too tired to read, learn from the lips of ﬁtting
teachers both of the great truths revealed in
our day and of great lives lived long ago.
How might each Church be a centre of life
and light, of communion and recreation, how
might the Church supply to East Londoners
that bond which they so much need to unite
them together, that inspiration which they
I68
no less need to lift them above the dullness
and drudgery of their work.
If I were to sum up the ways in which the
Church could be made of greater service, I
would say——
I. Let it be open all day long for private
prayer.
2. Let it be the centre for Lectures on
every aspect of truth.
3. Let it be used for Oratorio services.
4. Let various forms of worship follow one
another through the hours of Sunday.
5. Let occasional services, Marriages, Bap-
tisms, and Funerals be given with help
of organ, choir, and address.
6. Let the Church be managed by an
Incumbent appointed directly or in—
directly by the parishioners—(1882.)

“ Needs must there be one way, our chief
Best way of worship : let me strive
To ﬁnd it, and when found, contrive
My fellows also take their share I ”
Christmas Eve.
I69
Lawlessness
Where there is no vision the people perish.—
Prov. xxix. 18.

HY is it that members of a trade union
are so obedient to the law of their union,
when members of the Nation so often take
pride in lawlessness P
Everyone must be struck by the present
attitude)‘ of the miners, by the completion
of the organisation which draws every worker
from his work, by the readiness of the strong
to endure hardship for the sake of the weak,
by the self-restraint which refuses to do any
violence which would provoke military inter-
ference, by the faithfulness of member to
member, and by the obedience of all to the
union.
“ Why,” it may be asked, “ do the trade .
unions command an obedience which the
Nation cannot secure?” “Why do men
who are so faithful to the law of the union,
speak lightly, almost contemptuously, of the
law of the Nation P ”
The answer, I think, is that they have a
clear mental picture—a conception, a vision
——of their union, which they have not of the
Nation. They realise its power over trade,
and each member has experienced its care
"' Written at the time of the Coal Strike.
I70
in sickness and unemployment; they can
tell of its victories, and they can think of the
time of its supremacy; they know of its
touch with themselves, that it is “their
own,” kept up by their contributions, and
made by their votes.
They have not this conception of the
Nation; they are ignorant as to what its
power has done in the past, and they are
indifferent to its boasts of empire; they are
conscious rather of the neglect which has let
poverty and ignorance fester in the slums,
than of the care which has considered their
health and welfare ; they have little hope of
a future to which progress is being made, and
they have a suspicion that it is politicians,
and not they, who make the laws.
They neither know what the Nation has
been nor conceive what it will be.——(1912.)

“ Why stay we here on the earth except to grow F ”
C lean.
CHRIST revealed what every man ought to
be. The deep need of every human being
is to be conformed to His image and to have
His joy.
I71
An Offered Solution
We will go with you for we have heard that God
is with yoza—Zech. viii. 23.

WHAT contribution can we, as religious
and moral teachers, make towards the
solution of economic and social problems ?
I doubt the wisdom of trying to be a
“ divider ” between employer and employed,
between landlord and tenant. I doubt if it
be possible to make authoritative assertions
as to wages or rent, as to the treatment of
employees, or as to the respective claims of
individualism and socialism. The subjects
are so often outside our experience and
knowledge.
We shall do better, it seems to me, (I) to
arouse more general moral thoughtfulness;
(2) to offer a modern conception of Christian
society.
I. Morality has reached a higher level
than when many Christian precepts were
put into shape, and the spread of science has
increased man’s powers of thinking. The
difficulty is to make men think about the
relations of everyday life as they think about
other things, and to apply to those relations
the highest moral standard.
We might perhaps make it more clear that
God requires not the morality of past but the
morality of present days, and lead people to
bring their daily doings to the judgment seat
172
in their own hearts, at which God presides.
We do not suﬁiciently help people to know
God manifest in modern experience.
2. The conception of Christian society
which now holds the ﬁeld (though it is rapidly
retreating) is either that of a body of people
giving up everything—selling all they have——
or that of a benevolent rich class taking care
of a poor class. Both are out of date. For
these should be substituted a conception of
Christian society ﬁt for people who, under
God’s guidance, have learnt to enjoy His
beautiful world, and to co-operate with Him
in making life fuller and more joyous.
The development of such a conception
demands much thought. I would contribute
the following suggestions :—
1. That the ideal of life should be “ being ”
not “having.”
2. That every member of a society ought
to ﬁt himself to be of use to the society, and
with this view should (a) accept no luxury
which does not fit him to be more interesting
or more serviceable to his neighbours;
(b) enjoy no luxury unless it can be shared ;
(e) seek to possess nothing which he could
not desire that everyone should possess in a
perfect state of society.

“ Be warned by me,
Never you cheat yourself one instant 1 Love,
Give love, ask only love, and leave the rest I ”
In a Balcony.‘
I73
Past and Future
For the Lamb . . . shall guide them unto
fountains of water of life.—~Rev. vii. 17.

THE past is always dear to us. In the past
lies happy childhood, when home and
mother and father made the thought of heaven
very real to us. In the past lies the memory of
dear friends who have helped to make us
what we are—friends who have done their
work and passed away from us. In the past,
as we look back over its landscape, there are
quiet flowery places of rest, where for a little
time we were at peace—there are green hill-
tops, like the Delectable mountains, where
Christian met the Shepherds—hilltops where
we have breathed a purer air and from which
we have caught a glimpse of the celestial city.
But, dear though the Past is, and must
always be, the Future is greater than the
Past. . . . The Future holds everything
in store ; it is not just a lucky bag from which
one draws a prize and another a blank. The
future, and the good things of the future, are
for those who are strong and bold, patient
and resolute. The Kingdom of Heaven, we
read, suffers violence, and the violent take
it by force. They who are strenuous shall
possess the Future.
What, then, is the Future to which we
174
look.P When we have made up our minds
about that, it will not be hard to find a way
IntO 111.
To those who love God, the Kingdom of the
Future means a kingdom of love and peace—
of truth and purity.
Think of such a kingdom as that. There
should be no more War—no more strikes—no
more prisons and workhouses. The public-
house should no more sell poisonous drink to
destroy men’s bodies; it should give books
and newspapers to build up and refresh men’s
minds. No children should be without their
garden full of ﬂowers to play in; no boys
without their cricket ﬁelds. All men should
be pure, and all women strong. There should
be rest for all who are weary, and comfort
for all who are sad. That is the kingdom of
the Future—that is the Promised Land, to
which men are travelling. '
The Perfect Life is the life of Him who lived
and taught as One to Whom that future was
always present. If we can with steadfast
heart follow in His footsteps, then we, too,
shall have the happiness of those who are
living to bring the Kingdom of Heaven into
this sin-stained world of ours. '

“Man should, for love’s sake, in love’s strength
believe.”
A Death in the Desert.
1.75
The Mission of the Church
And I think it right. . . to stir you up.—-
2 Peter i. 13 (R.V.).

URGE you to think of the Mission of the
Church of England. The airis full of ru-
mours of discontent; the principles of indivi-
dualism, on which what is called the progress
of the past ﬁfty years has been built, have been
silently surrendered ; and the demand grows
that the condition of the people shall be im-
proved, and that the “ one ” should be helped
by the “ all.”
Vain will be new laws, and vain new
methods of relief, if there is no greater sense
of Duty, no grander devotion to Right, no
more patient waiting upon God.
It is the mission of the Church to spread
through the nation this sense of Duty, to lead
men, by high examples, to do right, to show
them that in patience they may “possess
their souls.” It is for the Church not to lay
stress on particular dogmas or systems, but
to save the people, to give to them that Faith,
the want of which makes other efforts fruitless.
Think of the Mission of the Church of
England, its aim to spiritualise life, its call
to kindle morality into enthusiasm, of its
work to give Peace. Think of what the
Church might do in an anxious age distracted
I70
with the throes of life, and then reform the
Church that it may do the work.
The reformation of the Church is the chief
Work for this new age, as it was the crowning
work of the Renaissance—(1883.)

“ . . . To know
Rather consists in opening out a way
Whence the imprisoned splendour may escape,
Than in effecting entry for a light
Supposed to be without.” ParawzsuL
The Reasonableness of Prayer
HAT can we do .P We can pray. Modern
knowledge is showing more and more
the reasonableness of prayer. Mind is now
known to touch mind, and thought to inﬂuence
thought. The united direction, the sustained
intention of many minds will reach other
minds. We give up prayer, because we so
often pray amiss, without intensity, without
fervour, and there is no answer. God, in
Whom are the spirits of the blest, in Whomis
gathered up the aspirations and the high
thoughts of countless generations—God waits,
ready, if we earnestly ask, to pass on to those
who need, our strength, our faith, and our
hope.
N I77
The Interests of the Clergy
Strive for the truth unto the death, and the Lord
shall ﬁght for thce.-—Ecclus. iv. 28.

T has often been borne home to me that
the reform of human nature is a much
more hopeful work than the reform of
institutions or laws.
Whatever change is made in Institutions,
their good working will depend on an increase
of devotion to the public weal.
Whether there be any change or not in the
organisation of the Church, it is clear that its
effective working depends in either case on
the character of the Clergy.
Good machinery is only a help to the work-
men. Self-devotion can inspire the worst
conditions, and make them more powerful
for good than a perfect organisation left to
work by itself. By whatever means the
people be reached, their future depends on
the devotion of the Clergy to the public weal.
That devotion is not impossible to human
nature.
In our own experience, and in our experi-
ence of others, we see under modern conditions
a capability for the same devotion which, in
the acts of martyrs and saints, lightened his-
tory with its brightest beams. It is in the
development of this spirit of devotion that
hope lies,-ahd we Clergy may ﬁnd our best
178
hope of one day spiritualising life by showing
in ourselves the spirit of self—devotion.
There are two ways by remembering which
we shall, I think, make self—devotion under-
stood. The age has its own standard for
measuring self~devotion, and it is not enough
that men, as martyrs or patriots, reach the
standard of other ages. Another type is
required, and we must come nearer to this type.
The ﬁrst thing to remember in these days
is that we Clergy should have none of what is
called interests. The Clergy’s interests
should not be in making the Church the
strongest of sects, or in preserving their posi~
tion, or in increasing their stipends; their
interests should not be in defending that
which the world values, but in spiritualising
life.
“ If you loved onlyr what were worth your love,
Love were clear gain, and wholly well for you.
Make the low nature better by your throes 1
Give earth yourself, go up for gain above l”
7ames Lee’; W ife.

HE distinction between the Church and
World, so apparent in the New Testament,
does not apply in a nation which has been for
twelve hundred years under Christian in-
fluences. Christ is present even where He is
not comprehended; and a Christian nation
is a Church.
I79
Thoughtful Relief
The Lord is with them that uphold my soul.—-
Psalm liv. 4.

HE relief of the poor constitutes in many
minds the whole of charity. To visit, to
give money, to form Societies, and to sit on
committees, is for such people to keep the
chief commandment.
After many years’ experience, it is impos-
sible not to notice that in such charity there
may be much self-pleasing. Those who are
eager to help the very poor, too often resent
contact with the class which is nearer their
own level ; they would give at greater cost if
they shared their gifts with men and women
who, having enough to eat and drink, fail
for want of knowledge and reﬁnement.
It is because so—called charity has in it
much of self-pleasing, a love of meddling and
a desire for gratitude, that it is ineffective.
Improvement depends on the sacrifice of
the well-taught and the well—mannered, who,
going in and out among the poor, will create
a higher public opinion. . .
The men who are responsible for their
brothers’ keeping cannot enjoy their West
End houses, their luxuries, their pleasures,
and trust to a law or a Society to help the poor.
“ It takes a soul to save a soul,” and not till
180
rich people give up pleasing themselves to
make friends with others, will the problem be
solved. . . . The peoplelive hard lives. It
is a hard thing for the mother and children to
have to huddle together for warmth in a bare
room because the father is idle or drunken;
it is a hard thing for a family of eight to live
on twenty shillings a week, which the father
earns by almost unceasing toil. Such distress
is constant; we complain that, moved by a
sudden impulse or a sensational tale, some
good people drag such distress into daylight
and meet it by roughly devised methods,
which often increase it. The distress is
always here.
I would urge, therefore, those of you who
care for the poor to consider the question
of distress before the winter comes, and to
evolve a system which will not only pre-
vent starvation, but really improve the
condition of the people, bearing in mind that
we wish our work here to end, not in the
increased happiness but in the increased good
of the people, not in their decreased suffering
but in their decreased sin—(1888.)

“And since I am but man, I dare notdo God’s work,
Until assured I see with God.”
The Ring and the Book.
181
The Gospel is Not Popular
Thanks be to God, which giveth as the victory——
I Corinthians xv. 57.

AS I have said before, the Christian Gospel
is not popular, and cannot advance
rapidly. Those who offer to converts worldly
comforts and happiness, who stir up a tide of
emotion which carries a listener in one night
from degradation to perfection, produce results
which seem great ; but such results bring
the world but little nearer God’s Kingdom.
Those who are tempted to leave one form
of self-gratiﬁcation by the promise of another,
have not learnt to value goodness before all
things ; those who are borne along by the tide
of their emotions, when the tide falls are left
with all the old doubts and temptations as
strong as ever; they cannot have that
memory of daily ﬁghts with, and conquests
over, sin, which will make them sure that God
is always near them, and victory always in
their power.
I would urge you, therefore, as followers of
One whose work ended in seeming failure on
the Cross, to work without haste, to look for
no success, but just to do every day what you
know to be right, and
“ To throw on God
(He loves the burthen)
God’s task to make the heavenly period
Perfect the earthen.”
182
God in History
Behold God doez‘h loft-fly in His power : who is a
teacher like unto Him ?——]ob xxxvi. 22
(12v).
ON Sunday afternoons in December we had
in the Church a course of lectures on “ God
in History.” The subject was “ England and
Young America,” and it was so treated that
the hearers might, on the broader plane of the
nation’s life, see what is God’s dealing with
every life.
For my part, I hold that lectures on history
might guide men towards a knowledge of
religious truth. Lectures on subjects of con-
troversy might attract more notice, but they
tend to Sectarianism and not to Godliness.
It was by lectures on history that the Jews
were taught of God and learnt of His character
and His ways.
It is by history that we learn of that
“ which shapes our ends, rough—hew them
how we will,” and see how the Christian name
of “ must ” is “ ought.”———(r883.)


“ The race of Man
That receives life in parts to live in a whole,
And grow here according to God’s clear plan.”
Old Pictures in Florence.
183
Common Worship
Not forsaking the assembling of yourselves
together.—Hebrews x. 25.

HOW can people be helped to love God and
trust Him; to realise the good which
is not far from any one of them, and to rest
in such knowledge .P
It sometimes seems to me that the neglect
of common worship is a mistake. The
emotions which at present sleep are, at any
rate, more likely to awaken in the company
of those who have found some expressions
for such emotions, and by awakening, to
remind their possessors of powers and joys
they themselves have forgotten. Common
worship makes us all more conscious of our
spiritual nature, and brings home to us the
fact that such nature is a common possession.
It is in the company of those who worship,
that needs make themselves known, which no
social improvement can meet, and it is from
the house of such worship, men go out to
recognise that, under vulgar forms of life,
often lurk heavenly aspirations, and, under
sullen despair, the power of holy resignation.

“The submission of man’s nothing-perfect to
God’s all-complete,
As by each new obeisance in spirit, I climb to
His feet.” Saul.
184r
Careless Christians
Woe to him that is alone when he falleth; for
he hath not another to help him up.—
Eccles. iv. 10.

THE unemployed, the unemployable, and
the criminal are not evils to be cured by
special funds and special legislation. They
are the outcome of the conditions, the
natural output of the life in an East-end
where the animal struggle for existence has
not been organised by the humane instinct
which cares for the weak.
Residents in East London hear a cry '
which is always going up from noble, strug-
gling, patient lives whose hopes are broken,
and they hear, too, the curses going down
from idle, dissolute lives, who have never
been trained in work. The burden of the
thought of East London is almost intolerable.
Christians profess to do everything to in-
crease the glory of God, Is this, ask Japanese
and Indian visitors, the outcome of Christi-
anity .9 It is no wonder they do not accept
the Christian’s God.
It is Christians who have permitted these
East—ends in our great cities. They have
done so because, seeking their proﬁt or their
pleasure, they have been careless of the havoc
made in that seeking. The system of com—
petitive trade—which may or may not be
the best system—requires a supply of ready
185
labour. People who call themselves Christ-
ians have used the labour, paid for it, and
then thrown men and women aside as they
throw old machines on a scrap—heap. They
gave no thought while house against house
crowded out air and sunshine, while the
young grew up without interest in life, while
dark clouds of depression settled on whole
neighbourhoods. They were, indeed, moved
to enforce sanitary laws which are as neces-
sary for cattle as for men and women. They
did not take care,-—as, thank God, many wise
employers are now taking care—that the
workers should have pleasant homes in garden
suburbs and inspiring recreations. They did
nothing to organise casual labour. They
drove furiously to their end. They paid the
wages they were bound to pay. They kept
thelaw. And then they have tried to hush the
cries of those they have overthrown, and to
heal the wounds of the fallen, with their poor
relief and their charities. Charities have
indeed sometimes soothed sorrow ; they have
been sometimes the only barrier against
starvation, and they have kept alive faith
and goodwill. But charities have not raised
people from their death in life, and they have
often tended to perpetuate unhealthy
content.
Men and women are not really raised by
gifts which can only be enjoyed at the cost of
some self-respect. They need to feel that
they earn what they enjoy, and they demand
186
the means of strength, the opportunity of
learning, and the open career which will make
them fit to be earners. They need to feel
themselves sharers in, not beneficiaries of, the
wealth they help to create. Gifts are only
healthy between friends.

“I reach into the dark,
Feel what I cannot see, and still faith stands.”
The Ring and the Book.
Parish Machinery
The Spirit of truth will guide you into all the
truth—John Xvi. 13.
THE church is now open every day for
those who wish to pray or think in quiet-
ness, from 12 to 5. I am glad that more use
this opportunity of rest in the midst of the
exciting work of life. Until it is the general
custom for all Churches to be open, and until
it is generally taught that the Church is not
so much for preaching as for prayer, we
cannot expect the use to be general.

WE are trying to take away some of the dull
formality which too often surrounds the
ceremonies of Marriage and Baptism. At
these times, the hearts of those present are
specially open to emotion, and on the rare
occasion of their coming to Church, it must
187
be disappointing to them to ﬁnd themselves
treated with businesslike dispatch. We like
to inspire the ceremonies with something
more of the feeling of a religious service.

THE practice of having the ﬁrst part of
the funeral service in the Church has
increased (1884). It is altogether good that
the church building in the parish should be
associated with the thought roused at the
solemn crisesin life, and there are many hun—
dreds to whom St. jude’s will now suggest
memories which may have hopes. The
cemetery chapel, with its cold, formal service,
has damped many a feeling kindled by the
Angel of Death when he comes to teach the
poor the poetry of life.

HE Choir has steadily improved the sing—
ing, but there are still heights unat-
tained. The work of a choir does not end
with its singing; the choir is set above the
congregation to assist worship by the charac—
ter of its members and by their signs of devo—
tion. A responsibility lies upon a member
of a choir as upon a minister. ‘

I FEEL strongly that the strength of a con-
gregation lies in the personal friendship
of its members. We can neither pray to-
gether nor work together unless we know one
another. The object of common worship
I88
ceases, and we may as well pray at home if
we do not feel with the joys and sorrows of
those who pray with us.

THE advantage of Mothers’ Meetings,I be-
lieve, consists not so much in the actual
teaching that is given, nor in the habit of
saving which is encouraged, as in the sense
of fellowship which is fostered. Women
especially need some whole, bigger than the
family, of which they can think, and whose
needs they can serve. To be a member of a
meeting may be very far from being a mem—
ber of a church or a kingdom, but such
membership may be a preparation for the
highest of all memberships in the body of
Christ. It is with no Pharisaical idea of “ doing
them good ” that we gather the mothers into
our rooms ; we aim rather atletting them help
themselves and help us, as in company, we
try to get nearer to one another and to God.

THE parish summer excursion was to Cam—
bridge, where we were welcomed and
hospitably entertained in the Hall of St. John’s
College. There is no place like one of the old
Universities for stretching the minds of men.
In their presence the nation seems grander.
The old buildings of the past are seen to have
their work in the present, the pursuit of
knowledge is realised as a sober business, and
the possibilities of the future are enlarged.
I89
HOSE who break bread together with the
poor, still ﬁnd that One is present who
turns the meal into a Holy Communion.
The hosts and guests who have met during
this year, will not easily forget one another,
and, in the misunderstandings of the future
will have more patience with the members of
each other’s class. Entertainments do some-
thing to produce that goodwill without which
any attempt to solve the problem of poverty
is vain.——(r888.)

PENSIONS will be given to those who have
shown signs of providence in their past
lives. By this means we may give rest to the
anxious longings of some old man or woman
to ﬁnish their days amidst the surroundings
of home, and we may spread among the
young that reverent tenderness called out
by an old age spent in their midst and found
in the way of righteousness. The world loses
more than it knows when such lives are left
in our W'orkhouses to wear away in sorrowful
uselessness.-(1877.)

“ Better have failed in the high aim, as I,
Than vulgarly in the low aim succeed.”
The Inn Album.
190
Fragments
THE joy of the children who enjoy a three
weeks’ country holidayis not as apparent
as the pleasure of those who are taken for a
day to the country. If, however, you would
give rein to your imagination, and think
what must be the pleasure of life in a
cottage, with ﬂowers to pick, animals to play
with, and new food to eat; and then put
children, enjoying such a life, by the side of
those, fagged by the long day and close ride,
excited not by the country sights, but by the
town sights which the contractor has taken to
amuse them, the contrast would guide you in
deciding which is the better way.

THERE is a hymn which says, “ Doing is a
deadly thing.” The saying is foolish, but
it has its truth. . . . Doing accomplishes
much, but doing is often deadly, killing in
men the powers by which they could enjoy
life and God. How, then, will doing cease to
be deadly .P Simply when things are done with
rather than for people. Governing, though it
be of a kingdom, does not satisfy a man, but
guiding, though it be of a child, satisﬁes a god.
Governingis doing for others, guidingis doing
with others. The Established Church is now
wanting in life, and fails in its national
mission, because it aims at doing good for the
people and not with or by the people. Doing
cannot be deadly when it is bound up with
191
life, when human perversity rouses human
ingenuity, when human needs rouse human
hopes and fears.

AT present there are many signs of religious
movement. It is very certain that much
once held sacred will be given up, that in
answer to challenges called “ blasphemous,”
men will leave old faiths. It is equally certain
that still it will be true “ men must be born
again,” that in some way men will by religion
“ think clear, feel deep, and bear fruit well.”
It is for us to see that the forms of Church
organisation are made ﬁt for the new life, that
the religion of to-morrow as the religion of
yesterday may ﬁnd in them its best expression.
The Church thus reformed will unite the
children to the parent and make one the past
and the future glory of England.

FOR the sake of the poor and for the sake
of the stability of the social fabric, I
would protest against the easy ways of doing
good which have recently (1911) become so
popular. The way which leads to life is
always steep and narrow, and the way which
leads to a happy and healthy England is not
found by those who, by a casual gift, “ press
a button and let someone else do the rest.”
I am no advocate of a let—alone policy—but
good can only be done at cost to the doer.
People of goodwill must, I believe, take pains
192
to study the problem of poverty, themselves
examine into the proposed methods of help,
. and see that they are such as are thorough
and increase self-respect in the recipients, and
they must, when they begin to give help,
hold on to the end. Givers, indeed, may take
it as an axiom that the good they do can be
measured by the cost it involves to themselves.

THE large part whichis played by holidaysin
education suggests the inquiry whether
enough consideration is now given to the use
which children make of their holidays. They
are too often regarded as just empty times, or
vacations in which it is thought to be enough
if there are no lessons. Holidays—if they
are to be successful—if, indeed, they are to be
happy—need to be arranged and planned for.
The “ Let-alone ” policy cannot be trusted
in the complications of modern society, and
if children are “let alone ” to ﬁnd their own
amusements in crowded towns and narrow
homes, or amid the many temptations offered
by luxury, they must fall into danger and
difficulty. Play itself has to be taught, or
it is likely to end in rioting or fretfulness.
Many a man and woman looks back to the
holidays as the time when there was the ﬁrst
consciousness of personality, when the way
was opened to the greatest pleasures of after-
life, and when the capacity was discovered
which, in travelling or in research or in art,
has given light to days of gloom or anxiety.
0 193
THE children are spots of light, as they play
in the streets with unconscious dig-
nity, and run adventurous voyages through
the trafﬁc; but their very gaiety sets
observers mourning—a few years, and they,
too, will be trampled upon and made use of
to increase a wealth they will not enjoy.

OME kind of co-operation is certain to
come, and wise tradesmen will ﬁnd means
to ﬁt themselves for the future. There will
always be work for useful men. Would that
it were quite so certain that the co-operators
will keep to their plan of setting by some of the
proﬁts for higher education. At the back of
every store it would be well that there should
be a reading-room and well-stocked library.
WHAT, it may be asked, can the Church
do to obtain the reform of Town
Planning ?
“ Agitate ”——“ protest ” 3
Yes, the Church, familiar with the lives of
inhabitants of mean streets, can speak with
authority. It can tell how minds and souls
are dwarfed for want of outlook, how pathetic
is the longing for beauty shown in the
coloured print on the wall of the little dark
tenement, how hard it is to make a home of
a dwelling exactly like a hundred other
dwellings, how often it is the dullness of the
street which encourages carelessness of‘ dirt
and resort to excitement—how, in fact, it is
the mean house and the mean street which
194
prepare the way for poverty and vice. The
voice of joy and health is not heard even in the
dwellings of the righteous. The Church
might help Town-planning, as it might help
every other social reform, by charging the
atmosphere of life with unselﬁsh and sym~
pathetic thought.
EDITATE on God. Meditate on the
Power in whose grasp all men and all
nature lies. Watch the miracle of the spring,
stand under the stars, look up and be humble.
Meditate on the purpose of God manifest in
history, His purpose of progress as through
the ages the human race is led from height
to height, ever growing in knowledge in
righteousness and in love. Survey the on—
ward march of mankind and go softly.
Meditate on the Presence which enters man’s
heart whenever self goes out, calling on each
human being to co-operate to increase peace
and goodwill, holding before each one who
surrenders himself great hopes and great
ideals, making each one ashamed of desertion,
ashamed of cowardice, ashamed of selﬁshness.
Commune with Him who, being good, loving,
and lowly, is ascended to the King of kings
and Lord of lords. Commune with the Christ
you worship and be still. The man who medi-
tates on God’s power and God’s love cannot
be jealous, self—assertive, boastful, proud, or
complacent. Let us think of God and learn
humility.

I95
AT LAST
From The ‘Times of \Vednesday, September 19th, 1888.
TO THE EDITOR or “ THE TIMES ”
SrR,—Whitechapel horrors will not be in vain if “ at
ast ” the public conscience awakes to consider the life
which these horrors reveal. The murders were, it may
almost be said, bound to come ; generation could not
follow generation in lawless intercourse, children could
not be familiarised with scenes of degradation, com-
munity in crime could not be the bond of society and
the end of all be peace.
Some of us who, during many years, have known the
life of our neighbours, do not think the murders to be
the worst fact in our experience, and published evidence
now gives material for forming a picture of daily or
nightly life such as no one has imagined.
It is for those who, like ourselves, have for years
known these things, to be ready with practical sugges-
tions, and I would now put some forward as the best
outcome of the thought of my wife and myself. Before
doing so, it is necessary to remind the public that these
criminal haunts are of limited extent. The greater part
of Whitechapel is as orderly as any part of London, and
the life of most of its inhabitants is more moral than that
of many whose vices are hidden by greater wealth.
Within the area of a quarter of a mile most of the evil
may be found concentrated, and it ought not to be
impossible to deal with it strongly and adequately. We
would submit four practical suggestions :—
I. Efficient police supervision. In criminal haunts a
license has been allowed which would not be endured
in other quarters. Rows, ﬁghts, and thefts have been
permitted, while the police have only been able to keep
the main thoroughfares quiet for the passage of re-
spectable people. The Home Office has never authorised
the employment of a sufficient force to keep decent
order inside the criminal quarters.
2. Adequate lighting and cleaning. It is no blame to
our local authority that the back streets are gloomy and
196
ill-cleaned. A penny rate here produces but a small
sum, and the ratepayers are often poor. Without doubt,
though, dark passages lend themselves to evil deeds.
It would not be unwise, and it certainly would be a
humane outlay, if some of the unproductive expenditure
of the rich were used to make the streets of the poor as
light and as clean as the streets of the City.
3. The removal of the slaughter—houses. At present
animals are daily slaughtered in the midst of White-
chapel, the butchers with their blood-stains are familiar
among the street passengers, and sights are common
which tend to brutalise ignorant natures. For the sake
of both health and morals, the slaughtering should be
done outside the town.
4. The control of tenement houses by responsible
landlords. At present there is lease under lease, and the
acting landlord is probably one who encourages vice
to pay his rent. Vice can afford to pay more than
honesty, but its proﬁts at last go to landlords. If rich
men would come forward and buy up this bad property
they might not secure great interest, but they would
clear away evil, not again to be suffered to accumulate.
Such properties have been bought with results morally
most satisfactory and economically not unsatisfactory.
Some of that which remains might now be bought, some
of the worst is at present in the market, and I should be
glad, indeed, to hear of purchasers.
Far be it for any one to say that even such radical
changes as these would do away with evil. When,
however, such changes have been effected it will be more
possible to develop character, and, one by one, lead the
people to face their highest. Only personal service, the
care of individual by individual, can be powerful to
keep down evil, and only the knowledge of God is
sufficient to give the individual faith to work and see
little result of his work. For men and women who will
give such service, there is a crying demand.
I am, truly yours, SAMUEL A. BARNETT.
St. Jude’s Vicarage, Whitechapel.
I97
A HAPPY NEW YEAR
TO THE EDITOR or THE “ TOYNBEE REcoR1> ”
DEAR EDITOR,—May I through your pages wish a
Happy New Year to all members of the Toynbee Hall
circle P
As I speak for the whole, I would remind each one
that he belongs to a society which has no mean object——
no aim just limited to his own advantage. I would tell
him that Toynbee Hall tries to bring together those
divided by circumstances, to raise life to a higher level,
and to do away with everything~ignorance, meanness,
selﬁshness—which hinders satisfying happiness. When,
therefore, I speak for the whole, I speak for those who
study, who visit, who teach, who give, who go in and
out among the poor—-I speak for the idea which the
thought of such workers creates—the idea included in
the title—Toynbee Hall, and I say to each, Toynbee
Hall is behind you—it calls you by its aspirations—it
wishes you a Happy New Year.
And then if, as one with the advantage of experience,
I analyse this wish and enquire what it is which would
be best for each and best for the whole, for each I
would say that it would be good to learn more through
others; good to get over the shyness, the pride, the
indolence—or whatever other cause it is~which hinders
him or her from knowing and being known. It is a
misfortune—it is almost a crime—that any of our
members should be lonely or unknown.
The fault is on both sides ; with old members who, in
selﬁsh enjoyment of the friends they have, take no pains
to welcome others, and also with the new members who
are slow in offering help to do the work which, in a com-
munity such as ours, must be done by volunteers. Let,
198
therefore, old and new see that this year they make new
friends, and incorporate new strength into the Com-
mittees, the Councils, the Clubs, and the agencies of
the place.
And as a wish for the whole I would say it would be
good if we took more united action to remedy the
abuses we condemn and forward the reforms we all
approve. Enthusiasm without organisation is often
wasted. If we have the enthusiasm which demands a
better system of public education—a greater demand for
the public health—a more wide-reaching consideration
for the life which cannot live on bread—it would be
well for us by better organisation to translate our hopes
into realities. Let us, therefore, see that this year
Toynbee Hall be more happy by making others happy.
—(1395~) '
I am, yours truly,
SAMUEL A. BARNETT.
I99
THE POOR LAW COMMISSION
“ There is always a danger lest public interest should
be diverted to discuss principles, and it may be that the
advocates of a ‘ new Poor Law ’ and those advocating
‘ no Poor Law ’ may ﬁll the air with their cries while
nothing is done for the poor, just as the advocates of
different principles of religious education have prevented
knowledge reaching the children.
“The ﬁrst thing to do before this discussion begins,
and before the Guardians and their friends, obtru~
sively or subtly, make their protest felt, is, I submit,
to take the action which affects the able-bodied.
“There is no doubt that there should be some form
of more continuous education enforced on boys and
girls up to the age of 18. There is no doubt that
there should be Labour Registries, some form of unem-
ployment insurance, and some regularisation of industry,
which must be undertaken by a national authority. It
would not be unreasonable to ask that the same national
authority should organise Training Institutions, and
through its own local official select individuals for
training.
“The Guardians, inasmuch as they would be relieved
of the care of casual wards and of provision in their
workhouscs for the physically and mentally strong,
might fairly be called on to provide the necessary pay—
ment to keep the families during the period when the
wage-earners were in training.
“This treatment of the able—bodied in a thorough way
is suggested by the Report, and offers a compact scheme
of reform, which may be carried through as a whole
without dislocating existing machinery.
“ If this be successfully done, then another step
might later be taken in dealing with the children or with
200
the sick; and, last of all, when the public mind has
become familiar with the respective needs of different
classes, it might be decided whether, as the Majority
recommend, there should be a special relieving body, or
whether, as the Minority recommend, relief should be
undertaken by other bodies in the course of their own
particular work.
“The chief thing to do at present is to draw the
public mind to consider the condition of the people as
laid bare in both the M ajority and the Minority Reports.”
“ The way to reform is never the easy or short way;
it always demands sacriﬁce, and the public will not
make the hard sacriﬁce of thought till they feel the
sufferings and wrongs of the people ”——(1909.)
201
THE WARDEN’S ADDRESS TO THE
TOYNBEE HALL STUDENTS
‘The Students’ Opening Session Conversazione on
September 29th was a great success. Many hundreds
of guests assembled, and the long programme went with-
out a hitch. .
‘There were no speeches, but on arrival each guest was
given a short leaﬂet of welcome that the warden had
prepared :—*
“ Speech is better than words. Voice and manner
express human sympathy as things written cannot do.
But a speech of welcome to 1,500 students is impossible
when our largest room holds only 300 persons ; and yet,
without a speech, we may forget the distinctive charac-
ter of our relations.
“ We are not an educational institute of teachers and
students, with fees and examinations as a bond of
union, we are, rather, a community of men and women
associated to spread knowledge 5 we are a Co-operative
Society, in which every member gives as well as gets——
we owe our strength to that which each character
supplies—we depend on what our members are, rather
than on what they have or know.
“ It is well, therefore, that I, speaking in the name of
all here, should welcome each one of you. I cannot do
so by speech, I do so by word, and I ask each one to
believe in a personal welcome, and to look at his neigh-
bour as one who is glad of his presence this evening.
No one ought to feel lonely or strange; everyone is guest
and everyone is host.
“This fact of our personal relationship suggests a
warning and a duty.
*From Toynbee Record, November, 1904.
202
“ The warning is that we must not undervalue disci-
pline. It is good to feel free to come and go, unbound
by rule or fear, but it is also good to obey. It is good
to call no one master, but it is also good to be under
authority. Strength lies in restraint, and they do most
who most deny‘ themselves. Let every student, there-
fore, own as his master his own good resolve ; let him
do the thing he sets himself to do, and go through with
the class he begins ; let him be regular, punctual, and
let him submit himself to examination. There is a
freedom which is weakness, and there is a service which
is perfect freedom.
“ The duty is to extend our Association, to strengthen
it within, and to enlarge its borders. If knowledge and
society are good for us they are good. for others.
“ If the pleasure of travel, of thinking, of social
meeting, has been given to us, we ought to give it to
others. Gifts not passed on become corrupt. Posses-
sions not used degrade their owners.
“Let, therefore, the Students of Toynbee Hall lead
others to become students. Let each one, in class room,
in club room, in committee, as steward, as eanvasser,
and as secretary, do something to increase our strength.
“ Let all, in some way or other, be missionaries, and
act as those ‘sent ’ to increase joy and goodness on
earth.
“ SAMUEL A. BARNETT.”
203
A LETTER TO THE CLERGY
ﬂ party of London Clergy, concerned at existing social
conditions and conscious of their own faults, sent, as the
result of several conferences, a copy of the following appeal
to every London Incumbent :—
DEAR BRoTHER,——The rich, as a class, offer an ex-
ample of living which is contrary to the Christian
profession, though the actions of some of their number
are a striking protest against that example. They waste
their lives and their wealth. They give nothing to the
poor but alms; they neither deny themselves, not
follow Christ. They do not ﬁrst seek the Kingdom of
Heaven, but quote the laws of political economy, or
the decisions of the doctor, or the demands of society,
to show why they cannot obey God. Nevertheless, the
rich, as a class, go to Church and are supposed to be
typical Christians. As long as this is so, how can we
expect that the poor will be moved by their example
to seek in Christianity help or solace ?
The following are offenders against the law of Christ :
I. Possessors of knowledge, beautiful objects or
luxuries, who do not share them with the poor. Owners
of houses and parks, givers of dinners, who invite to the
enjoyment of their best those only who can ask again.
2. Women who carelessly wear ﬁne clothes, without
having enquired into the possible cost in a sister’s
shame or death. Bargain-mongers who forget that
some “ cheap ” things are too dear for “ human ” use.
3. Employers who take their proﬁt and do not con-
cern themselves to know how the employed live. Men
who think that 5 per cent. is a law of God, and that the
body He created to be the temple of His Spirit can be
fed, clothed, and recreated on a few shillings a week.
204
4. All who, having earned or inherited a livelihood,
plead that they have no time to make friends among the
poor or to perform public duties.
The contrast between the condition of those who are
equally God’s children becomes unbearable in the light
of modern publicity. Many are driven to think that
only by the use of force will the poor obtain from the
rich the means to develop their capacities for knowing,
feeling, and doing.
We believe, on the contrary, that by the use of force
the poor would grow in greed and selﬁshness ; gaining
with the wealth many of the vices which have gone with
riches. And our hope is therefore that the rich, moved
to follow Christ themselves, may offer such sacriﬁces
and make such personal efforts for the sake of their
brethren, that rich and poor together may be able to
live their life as God’s children.
Dear brother, the thought of these things weighs us
down and stings our own consciences, and we feel
forced to speak out. You and We are fellow—workers for
the same end ; we hold the same theory of life, and we
are all labouring that Christ may be in man, and man in
Christ. We ask you, with much humility: \Vill you
bring this matter, in all its terrible reality, before those
to whom you have to preach ? Will you, for the sake of
Christ and His poor, warn such as attend your Church,
and commit any of the offences which we have named,
that they cannot call themselves in any full sense
followers of the Master P
We do not sign our names lest they should suggest
personal considerations, which should be far removed
from such a subject, and take away from the force of
the naked truth which we have ventured to set before
you.
X.Y.Z.
20;
THE OPENING FUTURE
BY OUR VIcAR
St. j‘ude’s Parish Magazine, 1890
“Ye have not passed this way heretofore.” Joshua
put these words on. a signpost to remind his people that
in a new country they must be cautious and watchful.
The words ﬁt the beginning of a new year. As the
midnight hour solemnly strikes, and the bells ring out,
we step into 1890, into a way not passed heretofore.
At the New Year, though, most of us cast a look
ahead; we see that the way is dark, and it is hard to
plan how we will do this or that, go here or stay there.
It is hard to make any plans, for it may be that disease,
loss, or death is waiting to upset everything. At the
beginning of the year all of us are a little more anxious,
and stop to read the warning sign, “ Ye have, not passed
this way heretofore.”
The way before us, like the ways in a labyrinth, is
hidden, and it winds through unknown dangers, and
many who are strong to-day will be lost before the year
is over. How shall we guide our steps to escape ? Is
there a thread which we can take ? Yes, a thread which
has been fastened to our hearts. It is invisible, and it
pulls so gently that it is almost forgotten. This thread
is fastened to everyone, and if we will be still, we may
always feel it drawing us to speak the truth, to confess
our sins, to do the right and to help our brothers.
This is the thread which Moses held, and it led him to
go back to his brethren, to face Pharaoh, and to carry
out the greatest reformation ever achieved. This was
the thread which Jeanie Deans held when she stood up
before judge and jury and told the truth, even when
206
truth might have cost her sister’s life. This is the thread
all honest men hold who deal fairly, who give good
weight, who work hard, resist those who draw them to
take their ease, to appear other than they seem, or to
cheat as others cheat.
All these have been brought by the thread safely
along unknown ways, and are now exalted and blessed.
Let us, then, looking out into the New Year, whether
from the silence of the watchnight service or from our
own rooms, and shrinking from its unknown ways and
dangers, yield ourselves to the drawing of the thread
which pulls our hearts. Our hearts are at the end of the
thread, at the other end is the hand of Jesus Christ. He
is the King. He has the power and the peace, He is
what we would be, He draws us and will guide us
through all darkness and dangers to Himself.
1°?
THE WEDDING SERVICE
At the marriages solemm'sed at the Church of St.
j‘ude’s, W hz'techapel, an order of service was distributed
to each guest containing this address :—
The present is the highest moment in the lives of our
friends. They are made one by their love. God is
Love, and they that love dwell in God. Now they under-
stand the life of God, and to them the world seems very
good and people kind and true. They love, therefore
they have the Peace of God. We, their friends, rejoice
in their joy and in hope look with them into the years
that are before. We can in hope see them growing
daily by one another’s strength. We can in hope see
them in their home, drawing all men to the ways of love,
and by their Work making the world gladder and holier.
By the light of our fellow feeling with them, the highest
life seems to us the true life, and it is in simple trust-
fulness that we Wish for our friends the Blessing ofpeace,
the Pleasure of good doing all their days, and the Hope
that all generations will call them blessed.
A perfect wedded life, devoted as Christ devoted His
life, would go far to soothe the sorrow and Wounds of
the World. When a man and a woman made one,
bound together by perfect love, strong in the strength
which each supplies, devote their common life to the
service of all men, then doubt will grow weaker, joy
come nearer to the Earth, and evil lose some of its
power.
To-day, in this solemn, joyful hour, there is born in
our hearts the hope that we may live this true life. The
hope does not mock us. What we hope for that we may
be. Those who are married must not be content to let
their relationship sink into a mere partnership~to bury
208
their love and let custom take its place. Those who are
not married must keep watch lest they seek a lower
ideal, and sink to choose their partners for comfort, not
for inspiration, for pleasure and not for duty. To each
of us the true life is possible, and that for which we hope
is our true life- Let us, hoping the best hope for our
friends, aspire to a higher life for ourselves. Let us,
remembering the Love of God, give ourselves for one
another, grudging nothing in love. Let us ﬁll in one.
another’s weakness from our strength, giving gentleness
or force, sympathy or energy. Let us, looking to Him
who came to serve, strive to be here as those who serve.
“ The world waits for help.
. . . Let us love so well,
Our work shall still be better for our love,
And still our love be sweeter for our Work.”
That they who are just married may bless and be
blessed, let us kneel and pray, in silence.
THE BENEDIcTIoN.
P 209
SOME THOUGHTS FOR LENT
St. Ifude’s Parish Magazine, 1890.
Lent is an old word meaning Springtime, but it
reminds Christians of the sorrows of their Lord.
The thought of Spring, with its sunshine, its breezes,
its blossoms, and its ﬂowers, makes us glad, but it also
makes us feel very unworthy. Who are we to receive
such good gifts ? Who are we to be asked to join in the
song of the birds and the ﬂowers P \Ve have done wrong,
perhaps trying to please ourselves, or we have been ill-
tempered, or greedy, or noisy, and selﬁsh. Who are we to
enjoy the gracious spring P Let us go and sorrow with
our Lord. We often sorrow with those who mourn the
loss of friends, or money. Let us, in this Lent season,
sorrow with One Who mourned the absence of virtue,
Who bore in His heart the sins of men.
. . . In each Week it may be possible to look with
our Lord on some lost good, on some wound in human
nature.
On the ﬁrst week, which begins with Ash Wednesday,
let us think of men’s folly. On one side is heaven with
its peace and its life, on the other is a few years of worry
and anxiety. Reckless, as sailors who ﬁght or gamble
between decks as the ship nears the rocks, are men who
strive and play while life’s term runs down. Well may
we join our Lord and weep, because men are so mad, so
foolish, not knowing the day of their visitation.
On the second week let us think of men’s self-indul-
gence, of the drunkenness, the impurity, the selﬁsh-
ness, which degrades human nature. Think of the men
and women made to be like Jesus, with minds to think
and heads to love, think of them rioting as animals, foul
210
as swine, think, and in an agony of prayer let us go with
our Lord to ﬁght down every temptation, every secret
thought which in ourselves is unrighteous.
In the third week let us think of the power of imagina-
tion and bad thoughts. Such thoughts if allowed to
dwell in the mind affect the body and make it more
prone to evil, and less strong to resist temptation.
George Eliot in one of her books says that “ men act
in times of crisis as their thoughts have acted in times
of quiet,” and we know how great a stress our Lord
Himself laid upon evil thoughts in the sixth chapter of
Matthew.
In the fourth week let us consider how hatred and
anger make all men such enemies that they injure and
kill one another’s characters and souls, even if they do
not hurt or wound their bodies. The secret of life is
Love, a love which should extend not only to those who
love us but to our enemies, making us “ bless those who
curse us, do good to those that hate us, and pray for
those who despitefully use us and persecute us.”
In the ﬁfth week let us consider selﬁshness, which
~ undoes so many eager to have more than they want
while so many have less than they need. selﬁshness in
the home, the street, and the shop makes so many un-
happy and wretched. It still cruciﬁes those who, like
Jesus Christ, interfere with its ways.
In the sixth week let us consider the evil of the love of
excitement, how it makes the things of life appear in
wrong relation; how it makes it hard, if not impossible,
to “possess the soul” or allow it to understand the
quiet words of our Lord, or appreciate His simple life,
when, without striving or crying, He went about doing
good.
LETTER TO A FRIEND
‘.These letters were written to a friend who, after an
active life spent in public service, was laid aside by
illness :—
September 18th, 1912.
MY VERY DEAR FRIEND,
God's work, as I take it, is to make the earth bear
fruit and mankind to grow in love. Our work as His
children is the same. I expect that part of the rest-
lessness in being laid up comes from a feeling that we
are not at work; we think we cannot do what we used
to do for our country or for our friends. Do you feel
this ?
There is, I think, comfort in remembering that in God
we are alive and move and have our being. From God
we all alike draw our strength to do our best, and to God
we all alike give the thoughts of our hearts. Through
God we can therefore act on others.
Prayer is work. Our Lord, when He was withdrawn
from activity, prayed His prayer for others. We may
be laid aside, but we may pray for our friends, and be-
cause they and we move in God we may be sure that our
thoughts reach their thoughts. We may pray for peace,
looking up to the God \Vho through our hearts speaks
of peace, and knowing that the same God is in the hearts
of Statesmen, and people who make war or peace, our
prayers will help.
You and I have often talked and made plans and
carried out plans. Our work is not ended; we can pray,
and lying on your bed you need not be restless for want
of power. We can pray for one another, and for the
Nation.
With love always,
SAMUEL A. BARNETT .
212
LETTER TO A FRIEND
HOVE.
October 6th, 1912.
MY DEAR 01.1) FRIEND,
The sky and the sea—which, you remember, inspired
Mazzini—lie around me as I write. How they arouse
memories and how their bigness puts them into their
right places.
When we are laid aside our minds go to the past, and
it is good if, as in Miss Proctor’s hymn, we can “count
our treasures.” We all might do so. I hope, dear
friend, you will do so, and, out of memories, ﬁnd hopes
and reasons for giving praise. We have all of us been
used to do God’s work, we have all been God’s co-
operators. We perhaps did not think of it at the time,
but now laid aside we remember how it was given to us
to help in doing some justice—in bringing joy to the
lonely—in raising the standard of right. We remember
sudden starts of emotion———calls, warnings, comfortings.
We think over past years and almost naturally use the
words of the Psalms. We must praise.
I hope you are feeling the help of Praise as well as of
Prayer. It is one of the greatnesses of the Lord’s
Prayer that it ends with praise, and sometimes I think
that we ought to go on praying till we praise. There is
in us such a capacity for praise and there is in the work
of God an object to suit the capacity.
May God bless you with more and more knowledge
of Himself.
I am, with love, yours faithfully,
SAMUEL A. BARNETT.
213
LETTER TO A FRIEND
October 17th, 1912.
MY DEAR FRIEND,
Prayer, as you say, is not petition ; it is the means
by which the “ little good ” within us tries to get
nearer to the “great Good” above us. If it slips
into petition, it is only a child’s way of getting nearer.
Children again and again ask their elders for some-
thing only so as to feel near, and the gift without the
feeling would be comparatively worthless. Men, as
the Psalmist says, are athirst for God, and many,
like the Psalmist, have got near to God without the
knowledge of jesus Christ—“ The light shineth in
darkness and the darkness comprehendeth it not ”—-
but they who have found that the love of Christ repre-
sents the highest they have ever imagined, ﬁnd in Him
the way to God. This way has been well trodden, and
I am sure when the thirst is great, that it is good to hear
the Almighty voice in the familiar human language.
Our Lord shows us what love is and also how to love.
He brings about the at-one-ment between the little love
which is in each of us and the Great Love which is above
us. So I would say to you, go on thinking about Christ
till His ﬁgure grows by all the love centuries have added,
and you at last feel that He is the express image of God.
Fairbairn, whom you and I once heard preach a great
sermon, has truly said that this generation knows more
of Christ than any preceding generation.
We often think and talk of you, knowing that you
think and talk of us ; we are together with God.
I am, affectionately yours,
SAMUEL A. BARNETT.
214
LETTER TO A FRIEND
4, LITTLE CLoIsTERs,
WESTMINSTER ABBEY, S.W.
October, 30th, 1912.
MY DEAR FRIEND,
Our thoughts often travel to one another, but it is
good sometimes to put them into Words.
The Scots were wise when they put into their Cate—
chism as the object of life “ to know God and enjoy Him
for ever.” We can never be at rest until we know Who
and What it is which disposes all affairs and haunts our
hearts. As one gets old and looks over the past, it
becomes, I think, more and more clear that the Almighty
Power is goodness and love. Goodness is stronger than
evil, and it is, through the love which is in ourselves, that
we recognise love to be the highest.
We often ﬁnd comfort in thinking of the goodness and
mercy revealed in the past, and we say out of our own
knowledge the 145th Psalm; but what a new joy it is, if,
when we are thus trying to ﬁx our minds, we have a
glimpse of the features of Jesus Christ, and hear His
familiar words.
I am sure that, as we read the Gospels, and think of
the Christ Who has grown through the ages, we will
more and more feel that He is the Thought which is
guiding mankind, the express image of the Love which
is in us and about us and above us. People have made
idols of form, and some even have made an idol of
Christ, but we, creatures of ﬂesh and blood, can hardly
do without forms, and we get great help if we look not
at them but through them. It is through Christ men get
to God.
May you ﬁnd life in His knowledge.
I am, affectionately yours,
SAMUEL A. BARNETT.
215
LETTER TO A FRIEND
November 7th, 1912.
MY VERY DEAR FRIEND,
You are seeking God, if not with words, yet with
the longings of your heart. You ﬁnd the difficulties——
but you and I have learned the lesson of difficulties.
The comfort is, that knowing the power and goodness
of God, we know that He is seeking us.
We are apt to think that everything depends on
ourselves, and forget that if we seek God, He seeks us :
He is the Good Shepherd. He is the Prodigal’s Father.
Don’t let your mind trouble about details. Think of
the goodness you know. Think of the wonderful vic-
tories of goodness. Think of its triumph over force and
might, think of its beauty, think of its place in your own
past. Think, and then stand still and wait for God.
The best attitude probably,is that of patience. When
we strive, we are apt to take measure of ourselves. If
we put ourselves in the presence of the Highest, in the
presence of Jesus Christ, and just Wait, We are in the
best position to be helped.
With love always,
SAMUEL A. BARNETT.
216
LETTER TO A FRIEND
41., LITTLE CLoIsTERs,
WESTMINSTER ABBEY, S.W'.
December 1st, 1912.
MY DEAR FRIEND,
I wonder if your thoughts take the shape of
“ communion with God.” Whenever we think of
God or pray to Him, we use, of course, the power which
we have in common with God, and we must want
to strengthen it so that we may be “ at one ” with Him
and be attuned to Him who is our Highest. All of us,
whether we use words or not, desire to feel ourselves
supported by, led on, and co-operating with the Eternal,
whose Presence we daily and vividly realise.
But my wonder is, whether your thoughts have found
words and whether you know yourself to be desiring
“ communion with God.” If so, many of us have found
help in the Holy Communion service.
Jesus Christ is the link between God and man. His
life and death have given to man his knowledge of the
Most High. His earthly life of love and truth makes
God manifest; may it not be that the bread and wine
taken in association with all the circumstance of His
last Supper will make Him manifest F’
We do depend on forms, on the touch of a hand, on
the glance of an eye. The form of the Holy Communion,
hallowed by its long use, may thus help us to the com-
munion we desire. When we eat the bread and drink
the Wine, we may feel the life of love throbbing within us
and be at one with the Most High.
It has come to me thus to write, as I think of you and
long to be the means of some strength coming to you.
I am, affectionately yours,
SAMUEL A. BARNETT.
217
THE OPENING OF THE HAMPSTEAD GARDEN
SUBURB INSTITUTE
On Saturday afternoon Canon Barnett opened the
ﬁrst wing of the Institute which is being built at the
Hampstead Garden Suburb. After opening the doors
with a silver key, presented to him by the architect,
Mr. Lutyens, Canon Barnett said a good part of his
work in life had been to open doors—the doors between
the classes, the doors between the Universities and the
democracy, the doors between culture and industry, and
the doors between nations. They all disliked, he
thought, some sort of closed door. It was wrong of
Bluebeard to keep a closed door, and, personally, he
thought Fatima was quite right to open it. She, at
any rate, was the mother of all suffragettes. (Laughten)
He had much pleasure in opening that door, because
the Institute was the ﬁrst expression of the common
life of the garden suburb, and he hoped that it might be
the open door to a fuller and wider life. Everyone
wanted life, and the want of life was the secret of much
of the unrest of which they heard. Life, he believed,
was to be found ﬁrst of all in the knowledge of facts,
then in the knowledge of thoughts, and then in the
knowledge of persons. Eternal life was the knowledge
of God. Many people were very proud of the Hamp-
stead Garden Suburb, but no one, he thought, was quite
so proud of it as he was, and no one’s pride was quite
so healthy as his pride, because there was nothing of
his in the suburb. There was nothing in which he had
taken any very large part, except that of one who
watches. When he walked through the suburb and
felt the interest which was to be found in the variety of
the houses—there was not, as some one said the other
day, even the monotony of prettiness—(laughter)——saw
the growth of the gardens and streets, and felt the spirit
of Unity which was growing up, he was very proud when
he thought that it was the work of a woman and of his
wife.—-—(1909.)
218
Sonnet
By the Reverend CANoN RAWNSLEY,
written on receipt of an invitation from
Canon and Mrs. S. A. BARNETT,
to join them in keeping their
Silver Wedding-day with W'hitechapel,
by worshipping God, the Giver
of all good things, in
St. Jude’s Church, Commercial Street.*

March 6th, 1873.—-March 6th, 1898.
Let us fall down and worship at His feet,
Who wrought the gift of five and twenty years,
Who brought us gladness, and Who gave us
tears,
Alnd here in Babylon’s wilderness of street
Bade us endure the labour and the heat,
Looking beyond the agony that wears
‘ Our London’s heart out, all its joy and fears,
14nd crowned our lives with love and friendship
sweet.
Let us fall down in joy and than/efulness,
For these are not full-souled, until they find
The golden stair that leads right up to Heaven ,'
lVherefore to-day the Lord our God we bless,
Here, where with aspiration, heart, and mind,
ll! en strive for truth and right as they have
strzven.
*“ Reprinted from the Newspapers.
219

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