rank in relation to Bible translation in Fiji. To their united sanctified labours is mainly due a version of the Scriptures that the Fijian can love and revere.

In 1856, I arrived in England, after an absence of eighteen years, to assist the Rev. T. W. Meller, of Woodbridge, in the preparation and printing of the complete Bible, for the British and Foreign Bible Society. The New Testament was first worked off-10,000 copies in duodecimo, in good long primer type, for immediate use; and 5000 copies in octavo, from the same type, over-run, for the Bible when completed. At the end of 1860, I was requested to accompany five young missionaries to Fiji, and take another term of service. This I was free to do, as the Rev. R. B. Lyth, with whom I had laboured long in Fiji, was at liberty to render all needed help to the editorial superintendent in the books of Job to Malachi. This was finished in 1864.

During my four years' stay in Fiji special attention was given to the revision of the New Testament by each missionary. I went carefully through the whole three times. All the corrections and suggestions were placed in my hands; and I arrived home from my second term of service in 1866, with the urgent request that the revised New Testament should be printed as soon as possible, and a good supply forwarded to Fiji. The Bible Society promptly met the demand.

The New Testament, still in great demand, has been carefully revised again: and I have just now passed the grand book through the press for the seventh time-making 60,000 copies printed in England. The Bible House has just shipped 2000 copies and 500 Bibles. We also forward with them in one shipment, to lessen expense, 5750 hymn-books, 4750 catechisms with Scripture proofs, 3750 Book of Offices; 10,500 of the Te Deum, belief, fourth commandment, confession and prayers for chanting; and 5750 rules of society; as well as 125 pairs of hemispheres in zinc cylinders to preserve them from cockroaches.

The Rev. Frederick Langham, chairman of the district, who has laboured continuously in that trying climate and work for upwards of thirty years, and has gained a better knowledge of the language than any other missionary, has been for some time, and is now, earnestly engaged in the revision of the Old Testament, and hopes to complete the arduous task before another reprint is required.

Without extraneous aid or protection, a very few true-hearted men have testified the gospel of the grace of God; and God has prospered His own truth and in Fiji it is manifest what Bible truth and the Holy Spirit can do for those who deeply and truly repent, believe in Christ, and are faithful. There are now over 3000 native preachers in Fiji, some of whom go forth and labour successfully among people of other languages; 33,000 united in Christian fellowship; 42,000 in the schools; and 103,755 attendants on public worship and great numbers of saved Fijians are now with their Saviour and Lord in glory everlasting! To God be all the praise!

JAMES CALVERT.

THE

HE life of Athanasius, as all the world knows, abounded in troubled incidents of flight and peril. No small part of his work was done in exile and concealment, while dwelling in the round huts of the tiny villages, or hiding in the cells and tombs which honeycombed the rocks of the Thebaid or Libyan desert, with runners ready at risk of life to convey his missives to bishops and monasteries. His escapes were marvellous. One such, at Alexandria, has been depicted by M. Laby. The scene he portrays is a remarkable illustration of the calm confidence which the word of God can inspire in critical moments. Dr. Reynolds, in his monograph on "Athanasius," narrates the circumstances on which the artist has based his picture.

"The representatives of Constantine, who had

1 Published by the Religious Tract Society.

been a vehement persecutor of the Nicene Party, had no direct authority to apprehend Athanasius, but they ventured to act (as Caiaphas and Annas had on a similar occasion dared to do) in the dead of night, when Athanasius had gathered a congregation at the Church of St. Theonas, and was conducting a vigil in anticipation of the communion on the following day. While the people were softly chanting the Psalms, the military authorities proceeded in cruel and bloodthirsty fashion to perpetrate their stealthy and wicked deed. Syrianus surrounded the church with five or six thousand armed men, and burst into the building, spreading round the congregation with drawn swords, bows, spears and clubs, and enclosing it as in a net. Athanasius1 describes the scene with his own pen: 'I considered it would be unfair in me to desert the

1 "Apol. pro Fuga," § 34.

"And he desired the people to answer, For His mercy endureth for ever."

people during such a disturbance; therefore I sat down upon my throne, and desired the deacon tɔ read the Psalm cxxxvi. and the people to answer, For His mercy endureth for ever, and then all to depart.'

"The Arian party, like Judas of old, were there to guide the Roman soldiers to their victim; but amid the gradual disappearance of the people and clergy, not only did the monks, presbyters and deacons, in some mysterious fashion vanish in the dim light and crossing shadows, but the great bishop vanished too from the eager searchers who would have destroyed or kidnapped him. The scene is sublime and weird-the scent of these bloodhounds failed them. It is true that many of the poor folk were mortally injured in

the mêlée, virgins were maltreated and slain; but while the deacon read, To Him that smote Egypt in their firstborn,' .. and brought out Israel from among them,'' with a strong hand and with a stretched-out arm,' . . and to Him who led His people through the wilderness'; and while the congregation thundered forth in the tumult between each strophe, ' For His mercy endureth for ever,' God covered Athanasius with the shadow of His hand, and so he passed through the midst of his enemies into the depth of the wilderness. Where he was concealed none knew. Constantius used every effort to find him, but failed; yet from the profound secret of his hiding-places he sent forth Apologies, Encyclicals, Discourses, Comments, and Epistles which shook the world."

THE

HE recent removal of the Borough-Road Training College to Isleworth, recalls a name and a history which should not be forgotten in these days of educational progress, when so much is accounted normal which our forefathers would have regarded as an ideal that could not be realised.

The following sketch will have additional interest to our readers when they know that it is from the pen of one who was a boy at the Borough Road nearly seventy years ago, and has himself since honourably filled the post of an inspector of schools in Australia.

"Come with me," said a London philanthropist to his friend, "and I will show thee a young man full of pious zeal, and of love to poor children."

The two gentlemen walked together to Kent Street, Borough, near St. George's Church, Southwark. It was then a sort of drifting quarter, whither came the disappointed, the unfortunate, the wretchedly poor, the seekers of cheap homes, and not a few of those criminal vultures ever found in haunts of misery

The writer remembers, as a Southwark lad, hearing tales of Bow Street runners-the police of that day-venturing into Kent Street dens in search of some daring highwayman. Before the age of Mr. Sanitary Chadwick, the locality was as unsavoury to the senses as it was unhealthy.

Though an objection might have been raised to a ramble thither, yet these two men to whom I have referred often laboured among the destitute and troubled, and their garb as Quakers was a sure protection against gibes and assaults. On their way, one of them, Thomas Sturge, a shop-keeper in the Walworth Road, gave to the other, John Corston, a straw hat dealer of 30, Ludgate Hill, the following narrative.

Knowing that even in Nazareth there could be a Prophet, he was aware that some decent folk dwelt in Kent Street. As he was looking one day over a book-stall therein, a woman who had observed his Quaker costume crossed the street from her door, and asked him to come and see her boy and his work.

He went with her, ascended some creaking steps, entered a long, mean-looking loft, and there saw what deeply affected him. There was a young man busily engaged in teaching several scores of very poor little ones of the neighbourhood. His ardent manner, his interest in his work, with the children's attention and apparent devotion to him, touched the heart of the visitor, who earnestly sought to know the youth's story.

The mother, a loving believer in her son, was not long in telling something about him. The father, engaged below in making sieves, had his additions to make to the narrative.

This was the tale good Mr. Sturge heard there. The man had been a soldier, and had fought in Queen Anne's wars. He had been admitted as a Chelsea pensioner. But God's voice reached his ears, and religious truths became his study and delight. He was thus led, by circumstances and enquiry, to adopt the views of the Society of Friends. He became a Quaker, married, settled down to a humble handicraft, and earned a simple, honest living.

His only son, Joseph Lancaster, had been brought up in the seclusion of this quiet, pious home. He had imbibed his parents' opinions, was well read in the Scriptures, and a diligent student of the lives of old Friends, persecuted for their faith. Meeting with Clarkson's account of West Indian slavery, his sympathetic nature was powerfully excited, and he resolved, somehow, boy as he was, to find his way to Jamaica, to

teach and comfort the slaves.

He only told his scheme in prayer to God. One day he set off to walk to a western port, to gain a ship. His little bundle contained his Bible and Pilgrim's Progress, with a few shillings. He tramped along on foot, resolute to carry out his mission. But his strength failed, strangers learned his story from him, and he was sent back to his mother.

Early in 1796, when seventeen years of age, he got a teacher's position in a boarding school, where he continued his self-education. But the restraint of such service was too much for the youthful enthusiast. The ideas of self-abnegation and devotedness to duty of which he had read so eagerly in the writings of early Quakers, so took hold of him that he sought to yield himself up to work for others.

A born schoolmaster, a lover of destitute little ones, he had begun to gather a few of the neglected street wanderers into his parents' house to teach them to read, and to fear God. It was not enough to give them worldly know. ledge, for his own impulsive piety led him to talk of that unseen power in them that could commune with the Divine. He could give but little food and clothing to his young charges, yet he could tell of a bread of life, a robe of righteousness.

His worthy father, poor in this world's goods, rich in nobler treasures, seeing the growth of the ragged school, set apart a room on the rambling old premises; and Joseph, who had but twenty shillings saved, bought timber, and with his own hands constructed the needful forms and desks.

If only the social halt and blind were taken in, how could the young man pay his way? It was a strange notice he once hung outside the door

"ALL THAT WILL, MAY SEND THEIR CHILDREN, AND HAVE THEM EDUCATED FREELY, AND THOSE WHO DO NOT WISH TO HAVE EDUCATION FOR NOTHING MAY PAY FOR IT IF THEY PLEASE."

On January 1st this unique school was opened. On Mr. Sturge's visit, there were ninety boys assembled. The good man's tears flowed with compassionate interest. He took thither his friend Corston, and others. Men in higher society were attracted. The Duke of Bedford, father of the lifelong friend of the Borough Road School, Lord John Russell, came with Lord Somerville, and they quickly resolved that such an educational light, such a genius of school organisation, should be placed in happier circumstances, to exert a more extended influence.

Better premises were engaged, thanks to their aid, and the active support of Anthony Sterry, Elizabeth Fry, Brougham, Whitbread, Wilberforce and others. Mrs. Fry collected twenty-six guineas, and two friends paid the rent. scriptions were raised to pay the fees of the very poor scholars, though ultimately no payments were required from any child.

Sub

It was a makeshift place that was taken in the Newington Causeway, near the King's Bench, only reached by a plank across a deep ditch that then received the drainage of a marshy flat, now crowded with houses. It was known "Lancaster's School." About 1803 he was offered the use of an old

as

187

neglected charity school-room, in James's Street, afterwards known as Union Street, and latterly, through the suggestion of Dr. Rendle to the parish authorities, called Lancaster Street. The site was nearly opposite what was subsequently the Borough Road School.

This dilapidated building was put into decent repair, and the ground fenced in. The number of children rapidly grew. A considerable flow of benevolent visitors, some from foreign countries, brought both renown and help to the master. Subscriptions for the year 1802-3 came to 2281.

"For 3001. a year," said the teacher, "I could educate a thousand boys, provided premises were large enough to accommodate them." So friends, seeing a vacant piece of ground opposite, in the Borough Road, applied to the City Council for a lease of the same. This was granted for a term at thirty guineas rent. A temporary building was erected in 1804. Here, afterwards, substantial buildings of the British and Foreign School Society arose in 1817.

Thus encouraged, Joseph Lancaster extended his missionary efforts. He published "Improvements in Education" during 1803, following with other pamphlets. He commenced lecturing, so as to get schools established elsewhere; and began a great work in the formation, however humbly, of the Borough Road Normal School for the training of teachers.

In 1805 the premises were named the Royal British Free School. This was in consequence of Lancaster's patronage by King George the Third.

The Duke of Bedford introduced the Royal Dukes of Kent and Sussex to the school.

The Duke of Kent, father of Her Majesty Queen Victoria, was a warm friend to the cause, and presented Joseph Lancaster to the King, his father. It was on that occasion that the Sovereign made use of those memorable words ::"It is my wish that every poor child in my Dominions be taught to read the Bible."

Though frequent efforts were made to induce the King to relinquish his patronage of the socalled Quaker's School, he was unshaken in his confidence, and unceasing in his subscription. His two sons, George IV. and William IV. were successively patrons; and his granddaughter Victoria is still both a patron and a subscriber.

No one can mistake the intention of Joseph Lancaster and his educational friends in this work. It was to be on Scriptural lines, and in a religious faith. The Duke of Bedford once wrote to the enthusiast-" Steer clear of party or faction, political or religious"; but no one sought to turn him from his principle of a Bible foundation of instruction. "The memories of youth," said the young teacher, "cannot be too well furnished with the knowledge of Scripture."

Joseph Lancaster's zeal met with strong and even bitter opposition. Those who objected to his efforts had been quite content to let matters drift aimlessly along, satisfied with the doctrine that the poor would be always in the land. Unhappily his success in arousing the public conscience to a great need, only raised in some persons jealous antipathy and sectarian pride.

He was accused of creating a spirit of unrest and disloyalty in the masses; of bringing the offspring of the lower orders into rivalry with those of the better class; of training youth to ignore and despise the National Church; of producing a new generation of schismatics and freethinkers.

It was in vain that he appealed to his own consistency as a Christian, and to the Bible foundation of his system. It was in vain he showed that he had insisted upon parents sending boys to Sunday Schools or places of worship, and that he had often personally conducted many to the parish church. Had he not published, "In all cases in which schools are established in the country, the resident clergymen and members of the Church of England, who are willing to catechise the children, and take them to church at such times as they please, shall be at liberty so to do?" Was not this conciliatory enough?

To no purpose he pointed out what he conceived to be the difficulty of anything approaching to a National System, upon any narrower basis than the teaching of Holy Scripture.

The questions which were then first debated have since been the subject of prolonged controversies. It is no part of my intention to raise them again, but this reference is necessary to explain the difficulties that beset the zealous young Quaker.

A rival meanwhile appeared in the person of the Rev. Dr. Bell, a man of learning, of personal wealth, of social position. He was in many particulars singularly opposite to the young Quaker. Without enthusiasm, he possessed energy. Without impulsiveness, he made few mistakes. Not the slightest suspicion ever rested upon the orthodoxy of his opinions. A national system of education, he urged, could only be established upon the forms of the National Church. Bible-reading, liable to abuses, must be supplemented by direct religious teaching on the principles of the Church.

He came to England as the successful educationalist. Superintending the School for Eurasians, or mixed races, in Madras, he had inaugurated a system which simplified class instruction. He copied the native Malabar plan of writing in sand. He had no need, like Joseph Lancaster, to practise economy; consequently he had, for his two hundred scholars, a headmaster, and four or five ushers.

About the time that the Southwark enthusiast began his school, Dr. Bell published a pamphlet, describing certain improvements in modes of teaching. Having accumulated a large fortune. in India, he returned home, and republished his pamphlet. The two rivals in a worthy cause were brought together. Both had struck upon rather similar methods; though one used a dozen books, and the other had but cardboard tablets. They mutually respected each other, and would have been friends but for the difference in their modes of action.

Joseph Lancaster was more for freedom in the subjects of tuition. He dared to add writing to reading, and arithmetic to the other two. Dr. Bell wrote: "It is not proposed that the children of

the poor be educated in an expensive manner, or even taught to write and cipher."

A great party rallied round Dr. Bell. They formed "The National Society for Promoting the Education of the Poor in the Principles of the Established Church throughout England and Wales." Much controversy ensued.

Not only did the two leaders write and speak, but the discussion was conducted by others in not so friendly a spirit. Even Mrs. Trimmer condemned Mr. Lancaster's "ingenious plans to educate the whole body of the common people, without any regard to the religion of the nation." Sydney Smith entered the lists, on the other side, particularly in the Edinburgh Review.' He spoke of the accused as "a Quaker, who has lately given to the world new and striking lights upon the subject of education." He affirmed that the plan was, at least, better than the nothing which preceded it. As to the religious question, the article quoted Lancaster's words: "As a Quaker," he says, "I cannot teach your creeds, but I pledge myself not to teach my own.' Other notable names appeared among the controversialists.

The discussion, like some debates of this generation, was sufficiently animated, but it did good service at least in bringing forward the claims of the long-neglected children of the poor.

Dr. Bell lived till 1832, being then seventyeight years of age. He was buried in Westminster Abbey, having been a Canon of the same church for several years. His condition of affluence and honour contrasted with the life of penury and care endured by the single-minded, but too impulsive, Quaker enthusiast and reformer.

At this distance of time, and in view of the marvellous improvements in the education of the poor, in British, National, and Board Schools, we cannot forbear smiling at the very simple style adopted in the past.

Lancaster properly pointed out how unfit or improper persons generally taught the poor, and that in very wretched, confined, and unhealthy rooms. He added, "The want of system and order is almost uniform in every class of schools within reach of the poor." For himself, he remarked, "I had the pleasure, before I was eighteen, of having near ninety children under instruction. In every respect, I had to explore a new and untrodden path.'

Writing to Dr. Bell, he modestly said, "I stumbled upon a plan, similar to thine, not, however, meeting with thy book till 1800." Yet he remarked: "The system of rewards and the new method of teaching to spell are, I believe, original." His way of teaching arithmetic was certainly novel. For some time, from economy, writing was wholly conducted on slates. eight classes were subdivided into numerous drafts, of from eight to twelve children. In 1805, with seven hundred boys at the Borough Road, the expense was but three and sixpence a head per annum.

His

He astonished many by saying: "One master alone can educate a thousand boys in reading,