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So I think there's no reason why I should prolong

The meeting, by mere repetition
Of the claims which to-night both the old and the young

Have urged on behalf of our mission.
So I'll take it for granted we all are agreed

That missions deserve our support;
And as my special business I'll earnestly plea

On behalf of our next year's report.

e are happy again our kind patrons to meet,
And, while thankful for former donations,
We must ask you to-night your kind gifts to repeat,

Or you'll blight all our anticipations.
The amounts which last year you so generously gave

To the Mission Committee were sent,
And ere this they've been forwarded over the wave,

Or on missions at home have been spent.
So unless we can yearly provide such a sum

As will balance our current expense,
The Committee must send for our mission'ries home,

And announce their complete insolvence.
Now, I'm sure you'd be vexed if such were the case,

And I know we could certainly count
On your help to prevent such a dreadful disgrace,

By donations of larger amount.
But although there's no present occasion to fear

That our mission finances will fail,
If'all help was withheld for one single year

We should soon hear a pitiful tale.
And besides, the Committee desire to extend

Their labours in various ways;
And this they can't do unless we intend

That each year we will more money raise.
o what we could spare since this time last year

To the mission box freely we gave,
And in the report you doubtless would hear

What amount we have managed to save.
And besides, for some weeks a lot of young folks

Have been working wondrously hard,
Getting hard words, and kind words, and all sorts of jokes,

As they begged with a missionary card.
And to-night we have striven our best to amuse,

Instruct, interest, entertain ;

faces appear as I look round the pews To say we have not tried in vain.

And having so done, there nothing remains

But to ask for assistance from you;
And the meeting, I trust, will result in great gains

To our missionary revenue.
Our motto is “Onward,” and so we desire

Each year to do better than last,
And I hope the collection to-night will be higher

Than has ever been raised in the past.
I think I need scarcely say anything more

To urge you to liberal deeds;
You are generously prompt, as we've witnessed before,

When 'tis one of the young folks who pleads.
So in closing, allow me again to commend

To your notice our mission'ry cause,
Which I hope you will help us to-night to extend

In a way that shall merit applause.


I was wrong when I said there was no more to do,

For I then omitted to state
That we now have the pleasure of waiting on you
In your pews with collecting-plate.


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EDITOR'S TABLE. A FRIEND has kindly furnished us with an extract from the Leisure Hour, which gives some account of Thomas Bilby, the author of the hymn, “ Here we suffer grief and pain.” (See INSTRUCTOR for January, page 23.) It appears he died at the age of seventy-eight, and had been for twenty-eight years parish clerk of Islington. He was a native of Southampton. In 1809 he enlisted as a soldier, and was eight years in the Army. He took much interest in juvenile education, and studied the “Infant School System under Mr. Buchanan, whose seminary on Brewer's Green, Westminster, is said to have been the first infant school in England. In 1825 Mr. Bilby obtained charge of a training-school at Chelsea, where upwards of five hundred male and female teachers were instructed under his superintendence. In 1835 he went to the West Indies as inspector of schools, and introduced the new method of juvenile teaching into several of the islands. From his labours, in connection with the Rev. James Reynolds, the “Home and Colonial Infant School Society” took its origin. Jointly with Mr. R. B. Ridgway he published several works which have been largely useful in schools : Nursery Book,” the “Book of Quadrupeds,” and “The Infant Teacher's Assistant." The well-known hymn “Oh, that will be joyful !” was first printed in 1832.

" The

We cannot give M. M. T. our opinion on the identity of the English people with the Lost Tribes of Israel, for we have not formed any. The subject has never had our consideration, and the probability is it never will. We believe that the Lost Tribes of Israel are lost, and that all researches after their identity with any existing people are only so much wasted time and energy.

To Wm. Woodrow (Bath).—In explanation of the supposed contradiction between Genesis i., 27, 28, and ii., 18, it should be remembered that the first nine chapters of Genesis give three distinct histories relating more or less to the creation of Adam. In these histories there may be found variety of narration, but no contradiction of facts. The first history extends from the beginning of the book to the third verse of the second chapter. In that the fact that God created the human race of two sexes is summarily stated. In the second history, which extends from the fourth verse of the second chapter to the end of the fourth chapter, the fact is given with particularisation, and its object is not to give merely the record of creation, but an account of paradise, the original sin of man, and the immediate posterity of Adam. While the third contains mainly the history of Noah, referring, it would seem, to Adam and his descendants, principally in relation to that patriarch.

To X. Y. Z. (Ashton-under-Lyne).—The hymn beginning "From Greenland's icy mountains," was composed by Reginald Heber, Bishop of Calcutta, in the year 1827—at least, that is given as the date of its publication. We have seen it stated that it was written to be sung after a sermon preached in behalf of missions to the heathen, but cannot say whether such a statement is authentic. Perhaps some of our readers can. If so, we should be glad to hear from them.

A Constant Reader asks us to explain Matthew x., 34, and Luke ix., 56. In the former passage Christ says He did not come to send peace on earth, but a sword; in the latter He says He came not to destroy men's lives, but to save them. The words in Luke express a truth, but they are not the words of Christ, nor of the Evangelist Luke, as the three oldest manuscripts of the Gospel do not contain them. It is probably a gloss brought in from xix., 10, and Matthew xviii., 11, “ For the Son of Man is come to save that which was lost.”

If our correspondent wishes us to explain how Christ can be a Saviour of men's lives, and yet say He came to bring a sword on the earth, the task is not difficult. To ascertain a speaker's meaning it is not enough to consider the words he uses by themselves; you must also look at their connection, and see what is the drift of the speaker. This will show us that our Lord did not mean to say that He came to pụt a sword into the hands of His followers that they might slay their opponents; for His kingdom is not of this world, neither do His

servants fight. When Peter used his sword He told him to put it in its sheath, for they who used the sword should perish by the sword. His precepts were, " Resist not evil; love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” And yet His coming should be the occasion of contention, and strife, and enmity. For though He was the world's benefactor, the world did not receive Him kindly. “ He was despised and rejected of men.” The world hated Him. Why? Because He was good and the world was wicked, and because He came to reprove the world for sin, and turn men away from their iniquities. Therefore the world hated Him. And He told His disciples the same reception awaited them. They should be delivered

up to councils, scourged in the synagogues, and brought before magistrates for His sake. Hence He brought a sword into the earth. He was the occasion, though not properly speaking the cause, of the enmity and persecution which should exist. He came not to arm anyone with a sword where with to wound another, but He came to teach men so to live that their lives should evoke the hatred of others, and lead them to use the sword for their punishment and extermination. In fine, our Lord by these words—as the whole drift of his address shows-simply forewarned His disciples that they would as such have to meet with bitter and cruel persecution.

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Golden Texts

for Repetition SUBJECT.


SECOND QUARTER. 6 Christ's Last Passover .... Matt. xxvi. 17-30 | 1 Cor. xi. 26. 13 Jesus in Gethsemane.... Matt. xxvi. 31–46 Ver. 42. 20 The Betrayal and Arrest Matt. xxvi. 47--58 Ps. xli. 9. 27 Jesus Accused and Denied Matt. xxvi. 59–75 Heb. xii. 3.



for Repetition. SECOND QUARTER. 6 The Famine in Samaria... 12 Kings vii. 3—20 Luke xviii, 27. 13 Jebu the King .

2 Kings x. 18—36 Rom. x. 2. 20 Jonah at Nineveh

Jonah iii.

Matt. xii. 41. 27 The Death of Elisha 2 Kings xiii, 10-25 Ps. cxii. 6.



Golden Texts

for Repetition.
3 Jesus before Pilate [fied | Matt. xxvii. 11-25. Isa. liii. 7.
10 Jesus Scourged and Cruci. Matt. xxvii. 26-44. | 2 Cor. v. 21.
17 Death and Burial of Christ | Matt. xxvii. 45-61. Rom. v. 8.
24 The Conqueror of Death Matt. xxviii... 1 Cor. xv. 20.


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Golden Texts

for Repetition.
3 The Lamentation of Amos Amos v. 1-15 ...

ver. 14.
10 The Promise of Revival... Hosea xiv. 1—9... xiii. 9.
17 The Captivity of Israel... 2 Kings xvii. 1-23 Isa. lix, 2.
24 Review of the Quarter's Lessons

Nab. i. 3.


BY UNCLE GEORGE. INSTEAD of giving his nephews and nieces an enigma to solve, Uncle George this month asks them to send him short biographies of the three Jobns mentioned in the New Testament. Below they are told who the Johns are whose lives they are requested to write, what information they must put in the lives, and where the information can be obtained. The exercise is intended to be one in composition as well as Seriptural knowledge, and probably the best sent may be printed in the JUVENILE INSTRUCTOR. Two things especially must be attended to by all who write-Damely, brevity and correctness of expression.

THE THREE JOHNS. 1. John the Baptist Who were his parents ? Why was he called the Baptist? Where was his abude? What was his food, and what his clothing ? What doctrines did he chiefly preach? Who imprisoned John ? At whose request was he put to death ? In what manner was he put to death? What became of his body? Read Luke i. 13—80; John i. 29–34; Matt. xiv. 1-12.

2. John the Evangelist.-Who were his father and brother? What was his occupation ? Near what sea did he live? Who was called along with himself to be Apostle ? What books of the New Testament did he write ? For what grace was he most eminent, and i on which he so much dwelt in his writings? With whom was he imprisoned, and on wbat occasion ? To wbat island was he sent as an exile ? Read Matt. iv. 21 ; Mark iii. 17 ; Acts iv. 3 ; Rev. i. 9.

3. John the Missionary.-What was the name of his mother?

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