Triflers make the world no richer; they nvent nothing, discover nothing, produce nothing but folly and ruin. They laugh away an existence that was designed to prepare them for usefulness on earth, and for the society of God and angels, and the spirits of just men made perfect in heaven. Thus, their, merriment is their folly. Let, then, seriousness attend on mirth, self-restraint on laughter, and calm reflection on exuber ant joy. There is a time to laugh, but surely for much else as well; and the motto of the wise and good is always, CHEERFUL, BUT NOT LIGHT; SERIOUS, BUT NOT SAD." J. CLIFFORD. Will my young friends please make the following correction in the last "Talk," on page 208, column one, line two from the bottom? "air" should be airy." 66 A LONG LIFE AND A GOOD ONE. JOHN WELLS was born on the 14th of May, 1773, at Tattershall, in the county of Lincoln. His father was a joiner and builder by trade, to which business John was early apprenticed. Their calling, however, was chiefly exercised on the estate of Earl Fortescue, for a period, extending from father to son, of not less than 150 years. So that he used to say that they had either built, repaired, or enlarged nearly all the buildings standing on the estate of that nobleman. But although his parents were anxious that he should be brought up to some useful trade, they do not seem to have made any attempt at his religious instruction. As for themselves, they were regular attenders and communicants at the Parish Church, but he was left very much to himself as to the manner in which he spent his Sabbaths, so that he grew up in the vices of his day, spending the day of rest in various sports on the village green. While quite a lad he joined the church bell-ringers, in whose society he was well trained in swearing and Sabbath desecration, and indeed, in all kinds of profanity and sin. But although he thus consorted with evildoers, he was not happy; his conscience frequently condemned him, and he blushed with shame at the recollection of his participation in sin. Again and again he resolved that he would give up his wicked course; but he found it easier to resolve than to carry his resolutions into practice. Need we wonder at this, for neither at home nor away, in the circle of his acquaintance, was there to be found any to whom he could tell his troubles, or ask counsel therefrom. His better self was craving for a purer light, higher joy; but no man seemed to care for his soul, and unfortunately his position shut him away from the influence of those who would have directed him in the right path. But while thus agitated in his course, he accidentally hears from the lips of some street preacher the glad tidings of salvation, the necessity of repentance and faith towards God, the ingratitude of sin, the reality of hell for sinners, and heaven for saints. His conscience, already restless, was now fearfully roused; he could find no rest day nor night, lest he should sink into hell. He opened his mind to his parents, and told them of his distress, but they laughed at him for his folly, and threatened to turn him out of doors if he did not give up his "Methodism," for they would have none of it. Finding no sympathy at home, he for days wandered in the fields, and in ditches, under the shelter of hedges, poured out his soul unto God, and the Lord heard him. He found peace in believing. Then his sorrows made place for joy-a joy so refreshing that he felt like a new being. His heavy burden was gone, and all was peace. When speaking of this portion of his history, Doddridge's hymn would rise to his lips "O happy day, that fixed my choice On Thee, my Saviour, and my God. He now broke entirely away from his old his relatives. They charged him with being out of his mind, and occasionally he came in for a shower of rotten eggs as he passed along the way. The church clergyman took no notice of him, although he took sacrament, and gave evidence of a spiritual and moral change. He desired Christian fellowship, but could not find it. The services of the Establishment were cold and formal, and the officiating minister an unconverted man. He therefore turned his steps towards the Baptist Chapel, Coningsby, where the revered Gilbert Boyce ministered, and had done so for half-a-century. Here he found that spiritual life and fellowship he desired. Being persuaded that baptism by immersion was the scriptural mode, he offered himself as a candidate for the ordinance; he was accepted, and in the year 1793 he was baptized in the Horncastle Navigation, which runs at the bottom of the chapel yard, by the Rev. W. Thompson, of Boston. That was indeed a day of days with him, and often has he pointed out the spot where his immersion took place to strangers, and then he would repeat a favourite verse "With Thee, into Thy watery tomb, Lord, 'tis our glory to descend; "Tis wondrous grace that gives us room To lie interred by such a friend." He ever maintained a lively interest in his reception into the church and of the first time he partook of the Lord's Supper, and used to repeat the following verses as expressive of his feelings at that important moment of his history "Lord, at Thy table I behold The wonders of Thy grace; That I should find a welcome place. Had I ten thousand tongues, they all He had not been long in the church before he gained the general esteem of the members, for the consistency and earnestness of his conduct, and was, while very young, elected as a deacon, and served in that capacity for about 70 years. In his official capacity he always manifested a pleasant and agreeable manner, and carefully avoided anything that would interfere with the harmony of the church. He often said, "If professed Christians would stoop to quarrel, it was no matter of surprise that the Spirit of God did not more fully rest in their hearts, and no matter of surprise to him that more souls were not born for Christ." Towards his pastor he ever cherished the tenderest feelings of interest and affection. "You know," he would say on this matter, "it is apostolic; for Paul says-Esteem them very highly for their works sake.' O yes, I must pray for them, for ""Tis not a cause of small import, But what might fill an angel's heart, When about 21 he entered into the estate of matrimony. The person of his choice was, like himself, a believer in the Lord Jesus, of a sweet and cheerful disposition, so that he anticipated a long and happy life in her society, which anticipation was more than realized. They proved suitable to each other, and so their days were spent in happiness as nearly perfect as this world would permit. Concerning that pleasant unity which characterized his married life, he would quote the following: "One in sickness and in health, "One in purpose, one in heart, One for ever, Lord, with Thee." No less than 18 children was the result of this union, though only some eight or nine survived their infancy. He has, however, left behind him of children, grandchildren, and great-grandchildren, not less than 70. When referring to the large family he had had, he would quote with great emphasis the following Scripture-" Happy is the man that hath his quiver full of them, &c." But he was not really happy in all his children, for he had to mourn over some who had not given themselves to the Lord, yet again and again expressed the hope that he should see their salvation before he died. Recollecting himself, he would say, perhaps, however, in God's providence my death is needed for the accomplishment of so precious an object. No man could have set before his family a better example. His piety passed unquestioned. Even the godless would bear testimony to the genuineness of his profession, declaring that if "Old John Wells did not get to heaven, no one need hope to get there." His attendance upon the ordinances of God was very punctual and regular, and on no account short of sickness would he absent himself. It mattered not whether there were many or few, John Wells would be in his place. And if any surprise was shown at seeing him on some stormy night in his place, he would reply-"Yes, I am old, but I love to be there; you know Paul warns against 'forgetting to assemble ourselves together as the manner of some is."" "I have been there, and still would go, 'Tis like a little heaven below." He was attached also to the several institutions belonging to the denomination, and felt great pleasure in contributing of his substance to their support. So that no collector felt any reluctance in soliciting his donations. He thought and said "He to no noble purpose lives, [Who much receives and nothing gives; Whom none can love, whom none can thank, Creation's blot, creation's blank He was instrumental in the conversion of several persons, and looked forward with joy to a mutual recognition in the land of love. When about 78 he lost his wife; ten years later his beloved daughter Mary was taken to her rest, at the advanced age of 63 years. When 95 he buried his son William, aged 63. These events saddened his spirit, but he was resigned, knowing that they had only gone a few years earlier than himself to the eternal mansions. He would repeat these lines as he thought of the breaking up of his home"It is not for us to be seeking our bliss, And building our hopes in a region like this; We look for a city which hands have not piled, We pant for a country by sin undefiled." He is now obliged to desist from the regular attendance upon the means of grace, which for over 70 years he had maintained. But though absent in spirit, his heart was with God's assembled people, and he prayed much for the prosperity of Zion. His last visit to the house of God was in the latter part of September, 1870, to hear Mr. Henry Varley, of London, whom he had known from a child, and on the preacher asking him if he had heard the sermon, he replied "No; but I understand it all. By grace are ye saved through faith, and that not of yourselves, it is the gift of God.'" After this meeting with the son of an old friend he was taken poorly, but rallying again, hopes were entertained that he would live to see his 100th birthday. But the change was only of short duration; the setting in of a winter of unusual severity chilled his system, seriously affecting the action of his heart. Still he did not give up, but rose and dressed himself and walked out into the village, although very feeble. His memory, too, was remarkably tenacious, and he would quote by the hour, Toplady's and Newton's hymns, with now and then a verse of Scripture. Indeed, his ordinary conversation was made up of snatches from hymns and portions of Scripture, to within a few days of his death. A few days before his death he had two remarkable dreams. He thought the Lord Jesus came to him, and throwing the bed clothes aside, said, "Be of good cheer, I am coming to fetch you soon." And when he awoke he found himself on his knees, praying. On the other occasion, he thought he saw his sainted daughter Mary, who coming to him laid her angelic cheek against his, saying, "Father, they will fetch you home soon;" and he awoke in ecstacy of joy, and in their strength he went on to the end, but not in them alone, for the Lord was with him. "But I am thankful for those dreams," he said, "for they are to me warnings, blessed warnings, that the end is very near. Yes, I shall be with Him whom my soul loveth bye and bye. He will not cast me off now, in my grey hairs. No, no! nearly 80 years have I served the blessed Jesus, and with long life He has satisfied me, and He is about to show me His salvation." The end was drawing near, when he talked in this strain; but he had spoken so often like it before, that we did not perceive, as he evidently did, the beginning of the desired end. On the last day of 1870 he rose from his chair to go to the cupboard, but while in the act he reeled and fell, and had to be carried to bed. For some days he was unconscious, but on the following Tuesday and Wednesday he was quite conscious, but could not speak with ease; his countenance, however, beamed with unearthly brightness, and with so sweet an expression, that those who witnessed it said that they had never before beheld the human countenance so beautified. After this consciousness forsook him, and on Sunday morning, Jan. 8th, at half-past nine, he passed away without a struggle into his Father's mansions, in his 98th year. His remains were laid in the Cemetery belonging to the Baptist Chapel, Coningsby, on Thursday, the 13th of January, 1871; and on Sunday evening, Jan. 22, the Rev. W. Sharman preached a funeral sermon, from Psalm xv. 17, being the passage chosen by the deceased many years since, as the base of any public remarks that might be called for at his death. W. SHARMAN. HISTORICAL NOTES ON OUR SUNDAY SCHOOLS. LOUGHBOROUGH has already been fre- portance, which has identified it very intimately with many important religious movements in our denomination. It was not until Sunday, October 21, 1804, that the establishing of a Sunday school was first discussed at a church meeting, and five days afterwards twelve friends offered themselves as teachers, and sixteen promised to subscribe towards its support. The benefit of this Institution, it was agreed, should extend to poor children of every denomination, of the age of seven years. Rooms were engaged and altered for the use of the school, in a house up a yard opposite the chapel in Wood Gate. The number of scholars received at the opening was only about twenty; but it was found necessary in December to receive no more scholars until the quarter-day. Rules, and plans of management, and of bookkeeping, were selected and adopted from those which were in force at Nottingham and Quorndon, and forfeits were imposed upon irregular teachers. Sensible of their own deficiency of education, the teachers took the wise step of establishing reading meetings amongst themselves, on Sunday nights after the service, submitting to mutual criticism. The first book they ordered for their use was "Jonses" (Johnson's) pronouncing dictionary, and other books on education followed. During the first year, writing was introduced as a part of the instruction given, to all excepting day scholars. The late Mr. Paget's offer of a more commodious room, was gratefully accepted. The first sermon for the benefit of the school was preached on July 10th, 1805, by the Rev. Robert Smith, of Nottingham, from Acts xx. 35. The minute book says, no music to be admitted at that time." The collection amounted to £21 4s. 74d.; and this was the beginning of that steady and liberal support, by which our Sunday schools have been sustained in Loughborough. To encourage early and regular attendance, tickets of reward were given to the scholars, to which a money value was attached,-the possession of twenty-four entitled the holder to 6d. These money rewards and teachers' forfeits were in a short time abolished, but afterwards revived. Again, teachers were exempted from money fines, and children were rewarded with books of the value of their tickets for attendance. These tickets were oftentimes withheld by the teacher, for ill behaviour. This system of rewards to scholars was done away with about twenty-five years ago, upon the principle that it was better to leave scholars to be influenced by a sense of the value of Sunday school instruction, rather then by the mere hope of some material reward, by which they might be bought. The extent to which this reward system was allowed to run, and the expense it incurred, will be evident from the following resolution, passed October 15, 1810, "Agreed to pay Elizabeth Jackson 2s. 5d., Dorothy Fewkes 2s. 9d., Elizabeth Smith 1s. 11d., Mary 66 Bennett 2s. 8d., Ann Gimson 2s., and Elizabeth Potter 1s. 7d., for their attendance at School." Prizes were also given to the scholars who were selected as singers at the school sermons. Unfortunately, there were not only rewards in this school, but punishments were adopted of various kinds, to reduce the rebellious to submission. The wise plan of visiting and conversing with the parents of the scholars, and reporting the results of their visits at the teachers' meeting was followed; they also conversed with the scholars personally, admonishing the irregular and disorderly, and expelling those whom they found it impossible to improve. On the 26th May, 1805, this resolution was adopted, "Truant players to be punished with holding the weights!" These were iron weights of many pounds, which these offenders were compelled to stand and hold in their hands, sometimes elevated above their heads, and sometimes standing on one leg, sufficiently long, I suppose, to impress the remembrance of their transgression upon their muscles as well as upon their memory. What happened to these weights I cannot ascertain, but bricks were afterwards substituted for them; so that if this change was made in favour of the scholars, we may gather some idea of what it must have been to "hold the weights!" This punishment for truant players did not stop the practice, for it was ordered to be "executed " upon a boy on the 23rd of the very next month. These early teachers, while seeing the mote in their brother's eye, were not insensible to the beam that was in their own eye, for they were obliged to appoint moderators in their teachers' meeting, and upon the election of a new moderator, on the 15th December, 1806, it is recorded that "the teachers are desired to be in subjection to him, that is, to attend to the business in hand when he requires, especially the female sex!" Another punishment of scholars for inattention, or disobedience, or not learning their catechism in the week-day, was degrading them by putting them into a lower class for a while. Here, also, as at Friar Lane, the terrible " log" was used for punishment, and on Oct. 21, 1807, it was "agreed that Rob. T. shall wear the log, and have his hands tied behind him on Sunday, for illusing Elizabeth Smith, on the preceeding Thursday evening." Girls were screened by their sex from wearing this cumbersome and painful ancle bracelet, for on the 14th Jan., 1808, it was agreed that "Elizabeth C. shall wear the log, for using indecent and saucy language." In the following August another boy was condemned, not only to wear the log, but to forfeit three tickets, for playing truant. not The "badge" system was also in practice here at this period, one fault thus punished being that of talking in school hours, and those who were wearing it last were also to forfeit one ticket. The "ferrule," or short staff, was also used for corporal chastisement. In addition to these punishments, a degradation was employed, which I have not heard of in any other Sunday school, namely, that of wearing "paper caps." On the 8th October, 1810, occurs this resolution, Agreed to have twelve paper caps for those children who behave ill in meeting time, and for lying." Dancing, and going to dances, was a serious offence, which was visited frequently with expulsion from the school; and on January 14, 1809, one of the scholars, a girl, was "excluded for going to the Play." In this same year, the Rev. Mr. Gawthorne, Independent minister, of Derby, preached the school sermons, and a resolution was previously past as follows: "Agreed, that the children shall receive money for prizes instead of books, on the morning of the charity sermon, to enable them to give something." It is worthy of remark that at this period, it was the custom to have one sermon, and not two as we now have, for the benefit of the school; and I refer to this merely to set forth the liberality with which Sunday schools were then supported, for on this occasion the collection was £34 10s. 10 d., and in the following year, when the Rev. T. Stevenson was just about to leave Leicester and become pastor of the Loughborough church, he was invited to preach, and after his sermon the sum of £40 3s. Od. was collected. One cannot help being amused at the quaintness of some of the resolutions recorded in the old minute books of this school, for instance, " Sept. 9, 1808, Josh. Whitcroft being drowned this day, his name was scratched out as left." "Oct. 23, 1809, Ann Farrow shall forfeit 6d., agreeable to the Rules, for omitting to inform the president of being absent." "Ann Farrow would not forfeit agreeable to the rule, and therefore left the school." Again, "Illness, or being out of town, shall be a sufficient reason for late attendance." Again, "John Pegg, for behaving very unbecoming to one of his teachers, and telling Mr. Cuthbert a wilful lie, was talked to by three of the teachers, and after two hours conversation he acknowledged the crime, and promised to behave better in future." Again, "After some disorderly talk respecting the forfeits, agreed to exclude those teachers that acted against that rule in future." Mr. J. J. Drury, Secretary of the Commercial Road Sunday School, London, writes to us to say, that this school was established seventy, and not fifty years ago. It dates from May 11, 1801. |