16. Mr. Thomas Harrison, the Rev. Vice Master of Trinity College, an able Greek and Hebrew scholar.

17. Mr. Robert Spalding, Fellow of St. John's, in Cambridge, Hebrew Professor there, and well skilled in that language.

18. Mr. Andrew Byng, Fellow of Peter-House, in Cambridge, Hebrew Professor there, and Archdeacon of Norwich.

Third Company, 7 persons. 19. Dr. John Harding, Professor of Hebrew, and President of Magdalene College, Oxford.

20. Dr. John Reynolds, President of Corpus Christi College, who first moved the King to make a new translation; a man of great reading and knowledge of the learned languages.

21. Dr. Thomas Holland, Rector of Exeter College, and King's Professor, highly spoken of for his learning, especially in the scriptures.

22. Dr. Richard Kilby, Rector of Lincoln College, and Regius or King's Professor; a learned commentator on Ecodus, skilled in Hebrew, and the writings of the Jewish Rabbins.

23. Mr. afterwards Dr. Miles Smith, Canon of Hereford, and latterly Bishop of Gloucester, a profound scholar, especially in the Chaldee, Syriac, Arabic, and Hebrew languages. He wrote the learned and religious preface to

the translation.

24. Dr. Richard Brett, of a worshipful family, beneficed at Quainton, in Buckinghamshire. He is described as 'versed to a criticism in the Latin, Greek, Hebrew, Chaldaic, Arabic, and Ethiopic tongues.'

25. Mr. Fairclowe, of New College.

Fellow of Emmanuel College, then Master of Gonviland Caius College.

28. Dr. Jeremiah Radcliffe, one of the senior Fellows of Trinity College, Cambridge.

29. Mr. afterwards Dr. Samuel Ward, Professor of Divinity, and Master of Sidney College; learned in Oriental languages, and an able critic on the bible.

30. Mr. Andrew Downs, Fellow of St. John's College, in Cambridge, and Greek Professor, and a learned writer.

31. Mr. John Boyce, Fellow of St. John's College, Prebend of Ely, and Parson of Boxworth, in Cambridgeshire; a distinguished critic, both on classical and biblical subjects.

32. Mr. afterwards Dr. Ward, Fellow of King's College, Prebend of Chichester, and Rector of Bishop-Waltham, in Hampshire.

Fifth Company, 8 persons.

33. Dr. Thomas Ravis, Dean of Christ Church, next Bishop of Gloucester, and lastly of London; promoted for his learning.

34. Dr. George Abbott, Master of University College, Dean of Winchester, and afterwards Archbishop of Canterbury, said to be a learned man of the old stamp.' 35. Dr. Richard Eedes, Dean of Worcester.

36. Mr. Giles Thompson, Dean of Windsor, and afterwards Bishop of Gloucester; revered no less for his piety than his learning.

37. Mr. Savill, known better to the learned world as the illustrious Sir Henry Savill.

38. Dr. John Peryn, Greek Professor at Oxford.

39. Dr. Ravens.

40. Mr. John Harmer, Greek Professor, noted as a divine as well as a scholar.

Sixth Company, 7 persons.

42. Dr. Hutchenson. 43. Dr. Spencer, Greek Reader, and afterwards President of Corpus Christi College.

44. Mr. Fenton.
45. Mr. Rabbett.
46. Mr. Sanderson.

47. Mr. Dakins, Professor of Divinity, of Gresham College, and noted for his learning by the historian of that College.

The united labours of these learned men were superintended by Archbishop Bancroft, and, as formerly stated, finally revised by Dr. Miles Smith, and Bishop Bilson, 'considered one of the purest writers as well as best scholars of his time, well skilled in languages, deeply read in the fathers and schoolmen, and truly judicious in making use of his readings.'

We cannot be too thankful to God for having put it into the heart of the King, to devise such an excellent plan for getting a faithful translation of the holy scriptures in the English tongue, and for raising up and qualifying, both by piety and learning such a number of distinguished men to begin, carry through, and publish the precious treasure.

Peruse this sacred book daily; study it diligently and prayerfully, for it is eminently THE BOOK containing words which will make you wise unto salvation.

ONLY

In our next communication we

shall resume the questions. The revelation is divine, though the

translation is human.

SUNDAY SCHOOL TEACHERS' TEMPERANCE DEMONSTRA

TION.

ing having been opened with singing and prayer, Mr. Rowell, superintendent of Sandgate Sunday school, was appointed to the chair. After a few remarks he introduced to the meeting Mr. T. P. Barkas, who spoke at some length on the following subject, 'the evils of intemperance and its influence on sabbath schools;' after which an anthem was sung, with a piano forte accompaniment. Mr. Wier next spoke on the claims of the temperance cause on Sunday school teachers, and was followed by Mr. Whitehead, whose subject was, 'prevention better than cure,' which text, he said, was to be found in the first book of Common Sense, first chapter and first verse. Another anthem being sung, Mr. Benson refuted some of the objections against the temperance principle. The doxology being sung, the meeting dispersed, greatly delighted by the proceedings of the evening. We recommend to all temperance Sunday school teachers the originating of similar meetings in their various localities.

AN'ANGEL OF THE CHURCH.'The venerable William Jay being in his study, a fanatic entered with a dismal countenance, a trousers, and Mr. Jay asked him white cravat, and rusty black his business. 'I am the Angel of Church?" asked Mr. Jay. The the Church,' said the man. 'What Irvingite Church at Bristol,' replied the angel. 'Take off your coat,' said Mr. Jay. The angel took off his coat, and Mr. Jay quietly rubbed his shoulder blades.

Looking for your wings,' was the cool answer of William Jay.-American paper.

CHEER UP.-Let the slandered take comfort-it is only at fruit trees that thieves throw stones.'

SUNDAY SCHOOL INSTITUTES. Read by Mr J. O. JONES, at the Liverpool Sunday School Teachers' Conference, 3rd April, 1847. ONE of the most auspicious 'signs of the times' in which we live, is the attention now paid to the cause of education. At no period has this subject excited such general interest as at the present day. It is the topic of our times. Fifty years ago, education was almost confined to the upper and middle classes. Literature was then a costly luxury, in which it was supposed the poor could not reasonably expect to share. Down to a very recent period, the idea of educating the poor was regarded by men of wealth and rank in this country with decided aversion and dread. At the time to which I refer, the advocates of general education were met with general opposition. By some they were denounced as men of revolutionary principles, who were endangering the peace of society, and the stability of the throne. By others they were derided as visionary enthusiasts, whose projects, if unhappily realized, would only injure the poor by unfitting them for the stations which Providence had assigned them. General education indeed! How preposterous said some! How dangerous said others! It would turn the world upside down. This was the general conclusion.

Now all these fears and prejudices are exploded. They are utterly extinct, or if they yet survive, they are to be found only in those unventilated nooks and corners of the land, where mind is stagnant, and the opinions and feelings of the past still linger. The men of this generation, whatever may be their politics or their creed, unite in advocating the cause of general education. They differ as to the way in which education should be extended, as to the means by which

it should be supported, and as to the character of the instruction which should be imparted-but that it is highly important that the people should be educated, all are agreed. Ignorance is dreaded now as the parent of crime, and knowledge is welcomed as the stability of our times.

This remarkable change in public opinion is accompanied by a still more, important change in the actual condition of the people. Education is rapidly extending and diffusing its benignant influences through the length and breadth of the land. Knowledge is leavening the masses. The light has descended from the mountain summits and the hill sides, and is shining on the valleys below. A wonderful change is thus silently taking place around us. The educated are no longer the privileged few. They are the majority; by far the majority. Even if we take the very low estimate given by Dr. Vaughan, those who can now read are at least two-thirds of the nation. The unprecedented diffusion of cheap publications, shows that this power of reading is largely exercised. Never before was the English nation so generally educated as at the present day. Nor will the progress of knowledge be stayed. It is

་

the shining light that shineth more and more unto the perfect day.'

An important change is also taking place in the quality of the instruction imparted. Here too is decided improvement. This is observable in all departments of education. It may be seen in the richly endowed Grammar school, where the young aristocracy are trained-in the proprietary schools and collegiate institutions of the middle classes, and in the infant schools, the national schools, and the British and Foreign schools provided for the poor. In many of these last-mentioned, the chil

dren of the poor may now receive a better education than the middle classes could generally command some years ago. For this we are mainly indebted to the establishment of normal schools. Here the teacher is trained in the art of teaching, and prepared for the discharge of his important duties. These invaluable normal institutions are increasing in number and efficiency. It is reasonable to conclude, that as education is more widely spread over the country, so it will henceforth be more thorough and more successful than it has been hitherto. All these changes in society very materially affect the Sunday school system. Sunday scholars are not now what Sunday scholars were twenty years ago. Then the art of reading was a great boon, and in bestowing it, the Sunday school conferred an incalculable blessing on the nation. Now, however, many of our Sunday scholars are taught to read in the day school, and if the Sunday school teaches no more, such scholars will dispense with the Sunday school. For others, elementary teaching is still necessary. The drudging of teaching to read must still be patiently endured by some of our teachers. Alas, that any part of the Lord's day should thus be spent. But as to a very large proportion of our scholars, this is no longer necessary. We do not deplore this. We rejoice at it. It facilitates our labours. Our scholars are prepared for our instructions. Oh how delightful to teach an intelligent class! But, intelligent scholars must have intelligent teachers. If they have not, their keen eyes will soon detect the deficiency. Look at the modern pulpit. Never was so much attention paid to the education of the ministry as at present. The standard of attainment is gradually rising in all our theological colleges. Denomina

tions that formerly disregarded this matter, are now training their ministers for the work of the gospel. It is felt by them, that an uneducated ministry will not do for these times, however useful they may have been in times past. Individuals of great natural talent and eminent piety may succeed without much education, or previous training, but such cases are mere exceptions to the general rule. Knowledge is power in the pulpit as well as out of it. To bless mankind, God does not indeed require man's wisdom, neither does he require man's ignorance. As he graciously condescends to work by means, the more appropriate the means, the more abundant will be his blessing, without which all means will be alike in vain.

It is very true, that the great requisite of a Sunday school teacher is piety. Without this he cannot succeed. But while piety is the chief requisite, it is not the only requisite. We want intelligence as well as piety-light as well as heat-minds well stored with knowledge, as well as hearts full of devout feeling. The lips of the wise disperse knowledge.' The connection between knowledge and piety is more intimate than is often supposed. To be impressed by the truth, we must know the truth. We must understand the truth. We must have clear views of the truth. Where the apostle Paul saw great ignorance, he saw great danger; and his rebukes for unskilfulness in the word of righteousness, are followed by solemn warnings against apostacy.

Doubtless, there are many Sunday school teachers who deeply feel the importance of self-improvement. They desire this not merely for their own sake, but for the sake of their scholars. They earnestly wish to be better qualified for their work of faith and