THE GUEST.

Behold, I stand at the door, and knock; if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me."--Rev. iii. 20.

SPEECHLESS Sorrow sat with me;

I was sighing wearily!

Lamp and fire were out; the rain
Wildly beat the window-pane :
In the dark we heard a knock,
And a hand was on the lock;
One in waiting spake to me,
Saying sweetly,

"I am come to sup with thee!"

All my room was dark and damp:
"Sorrow," said I, "trim the lamp ;
Light the fire, and cheer thy face;
Set the guest-chair in its place."
And again I heard the knock;
In the dark I found the lock,-
Enter, I have turn'd the key!
Enter, stranger!

Who art come to sup with me."

Opening wide the door, He came ;
But I could not speak his Name;
In the guest-chair took his place,
But I could not see His face;
When my cheerful fire was beaming,

When my little lamp was gleaming,

And the feast was spread for three,

Lo! my Master

Was the Guest that supp'd with me!

CONGREGATIONAL INSTITUTE, NOTTINGHAM.

HE foundation stone of the above beautiful edifice was laid June 26th 1867, by James Sidebottom, Esq., of Manchester, who contributed the liberal sum of £1,000 towards the building, and since its opening £200 annually to the funds of the "Institute." This handsome Gothic structure, including lands, &c., cost about £6,500, and was opened in the year 1868, free from debt, by J. R. Mills, Esq., M.P., several rooms having been previously rented from 1863. The building occupies a lofty, airy eminence, on Forest-road, Waverley-street, and commands an extensive view from the front of the town with its churches, chapels, factories, villas, and stacks of chimneys, and no more than five minutes walk from the extensive Arboretum with its superb walks, monuments, flowers, shrubs, and fountains, the whole arranged on the most scientific plans, and laid out with the best artistic taste. From the ends, and rear of the building, the extensive scenery presents a grand and amphitheatrical view of the boundries of Nottinghamshire, and the borders of Derbyshire; while embosomed on their sheltering sides are the quiet homes of the humble cottagers, and the ancient castle of the Lord of the turf, with its turrets rising high in the air. A more commanding site could not have been selected in this locality. The design of the Institute is to train young men for

P

Congregational Missionaries, Evangelists and Pastors for small churches, in fact and emphatically, an aggressive ministry to the working people of England! It is believed that it is only by thus providing a special training for these special purposes that they can hope to maintain the standard of the scholarship of their ordinary colleges, and at the same time to take their share as a denomination in ministering to the neglected masses of the large towns, and to the scattered rural populations; and also to fill up the numerous vacancies which for years past have existed among their smaller pastorates. While this is ostensibly the Alpha of the "Institute" it is not Medo-Persian law. Occasionally, at least in one or two cases, students have in this "Institute" been trained for the ministry of the Methodist Free Churches. Accordingly men are selected who give evidence of spirituality of life, of mental capacity, and of earnestness in Christian work-men for whom a classical curriculum would be imprac ticable, but to whom, at a moderate cost, a training will be given which will qualify them for greater usefulness in the departments of labour to which we have referred.

The course of study occupies two or three years. It consists of:-1. English, its language and literature, its correct and forcible expression; modern history, the elements of philosophy, and science. 2. Theology-the evidences of Christianity; the criticism and interpretation of Scripture, doctrinal theology, biblical and church history, instruction in preaching, and pastoral and mission work. 3. Practical Training.-All students are engaged five or six hours each week, and also on the Sabbath, in mission work, including house to house visiting, visitation of the sick, conducting services in Mission Rooms, open-air preaching, &c., and in occasional supply of neighbouring pulpits. At the present time eight missions are sustained by their labours in Nottingham itself; and in addition to these there are thirteen others in the county, and nine in neighbouring counties-thirty in all-which are carried on or assisted by the students under the superintendence of their tutors. None of the students reside in the "Institute;" they board with private families under the immediate direction of the principal. Students who need it are assisted in the defrayal of their expenses of board and lodging. The education is free. The committee believe that such a ministry as that which it is their aim to provide, though in some respects humble and self-denying, is at the same time urgently needed; and that, instead of being regarded as secondary and subordinate, it will commend itself to the special sympathy and honour of the servants of Him who declared that it was a chief glory of his own ministry, that "to the poor the gospel was preached."

Although the number of students has been largely increased since its formation in 1863, they are still unable to meet the demands of the Home and Colonial Churches for Missionaries, Evangelists, and Village Pastors. Within the last few months various County Associations and Churches have requested the Committee to supply them with efficient and thoroughly trained men for aggressive Christian service. During the session recently closed, applications were made for upwards of one hundred men for different spheres of labour in the vineyard of the great Master. From the commencement of the Institute it was resolved to transfer to the older colleges of the denomination such students as might be able and desirous to receive a more complete education than the Institute aims to impart. The resolution has been strictly observed. Of the

students who have left the Institute, sixteen have been transferred to New College, Cheshunt, and Springhill College, whilst a number more have been invited to occupy important positions of christian activity, and several who remain are already secured for vacant spheres of toil. The Committee of the Institute feel the solemnity of the position in which they are thus placed and are eager to fulfil the trust committed to their charge. The Institute is under the management of a committee of one hundred members of the most influential and wealthy class representing Congregational Churches from all parts of the Country, the income last year was about £2,000. The number of students in the Institute last year was about fifty. The Committee are now making an effort to raise the annual income to £3,000, to enable them to take in one hundred students, the number the Institute was erected to accommodate, and for which number frequent applications have been made. The Principal of the Institute is the Rev. J. B. Paton M.A., the Tutor the Rev. F. S. Williams, who each have a residence under the roof and at the end of the Institute. The writer before writing this article received a kind christian invitation from the Principal to visit the Institute. The invitation was as kindly received, and the well arranged library, class-rooms, lecture hall, retiring-rooms, with the lower rooms of the Principal, &c., were entered in rotation. The internal arrangements were admirable; high, lofty, clean, airy, and healthy. Could more land have been secured in the rear of the building, it would, the writer thought, have been an advantage. Still, as the students do not board at the Institute, but in the town, this matter is not of essential importance.

The Principal, the Rev. J. B. Paton M.A., spoke eulogistically of the Primitive Methodists Institute and its Principal, and of the efforts the Connexion was making to provide suitable men for the ministry. A number of plain looking, neatly attired young men were receiving instruction in the Institute. A crowd of thoughts arose as their future sphere of labour and usefulness were contemplated, but we must close this article by earnestly and prayerfully asking God's blessing to rest upon them and the Institute, upon our young men and the Sunderland Institute, and upon all kindred Institutes, that they with their Principals, Committees, and Churches, may have a rich baptism of the Holy Spirit that their noble efforts may be rendered abundantly successful in the salvation of sinners-the building up of the churches-and that millions may be the "Crown of their rejoicing in the presence of our Lord Jesus Christ at his coming."

Nottingham.

B. DAYKIN.

GATHERINGS FROM MEMORY.-NO. XIII.

EDUCATION AND CHRISTIANITY.

In my early boyhood I often felt vexed when I heard people make unfriendly allusions to our noisy prayer meetings. My father, however, took all in good part, being aware that carnal persons understood not the things of the Spirit. Owing to this, ignorant persons ridicule the excited emotions which mark the worship of some of God's people. But those who are well instructed in divine things, are unaffected by hostile criticism. St. Paul cared not for man's judg

ment on such things; indeed he sat not in judgment upon his own emotions, seeing that he was often in such frames, or states of mind, as to be incapable of testing them by any law known to the natural man. Faith acts not in opposition to reason, nor does it seek its patronage. It acts best when left to itself. Mr. Muller, the Bristol philanthropist, can exercise his faith the easiest, or most effectually, when all natural aids (as prospects of aid are called) are absent. A little reflection will make this clear to you. Well, as faith is the liveliest when the sight is dim, so our spiritual emotions are the purest when natural joy does not exist, when we are sorrowful, yet rejoicing.

Christianity, in its essence, or sprit, is love; in its outward act it is obedience to law. Love knows no class distinctions: it takes into its warm embrace all "who name the name of Christ, and depart from iniquity;" and, assuming the form of pity, it seeks to rescue the sons and daughters of misery and sin. As Christianity is love, it cannot be bound or imprisoned; it must have free scope, as well as objects in which it can delight. And having plenty of exercise, it becomes healthy and vigorous, tall and well-proportioned. Some Christians are puny and delicate, requiring nursing, and, when put to walk, have to be held up lest they fall. Now the difference between these, and those who are strong and active, is chiefly caused by prevailing emotions. When attention is first turned to Christianity, it is mostly fear which turns it, and fear, we know, brings torment. Now when this is not superseded by love (whose work is to cast out fear) we have the symptoms I have named; but when the love of God is shed abroad in the heart, slavish fear is cast out, and true fear, (the fear of the Lord), becomes, so to speak, the lamp which holds the oil of love; or, to change the figure, it is the cement which, lying over the bottom of the heart, preventa leakage, so that love cannot run out, nor enmity rush in.

I fear we have now a greater number of the dwarfish, sickly kind of professors than at any previous time; at least, I think so. And I fear also, that our churches and chapels are well attended by those who seek loaves and fishes, for, now-a-days, it is not unpopular to profess religion, while in many walks of business life patronage is given to those who stand highest in the estimation of the heads of churches. Thus is the religion of the Saviour corrupted.

Some may say it is better to have the form of godliness than to be immoral; that our children had better be self-righteous than prodigal. True, but I am talking to you of real healthy Christianity on the one hand, and of a weak and false kind on the other; and as every desirable thing for this life, as well as life eternal, attends godliness, I am anxious that you should be possessors thereof. I often wondered, when I was less wise than I am, why we should be so averse to true religion, when so much good results therefrom. But we have only to become Christians to find it out, for then begins a warfare with inimical powers, which is painful to flesh and blood, and which also brings us into contact with the world-loving testimonies of humanity. It is, therefore, much more preferable to our carnal nature, to have a form of godliness only, for then many of its temporal advantages are gained, such as friendly connections and business patronage, without having the slightest annoyance to endure. Real religion is found mostly in the ranks of the poor and illiterate. It thrives best where it is most welcomed and encouraged,-and account for it as you may-"the poor have the Gospel preached to them," as truly as when the Saviour was on earth. Man really needs no learning that he may understand