The Rev. R. W. RANDALL, Vicar of All Saints', Clifton, Bristol. THE subject we are dealing with this morning is one which concerns the very life of the Church, for impurity is like a poison destroying the vitals of the Church. All the whole work of these Congresses, and all other forms of Church work, are as nothing if we cannot get rid of the terrible curse of impurity. I remember last year how we felt this at Reading, and how we realised the tremendous character of this poison. I will allude to some of the things said to us then, for they are well worth taking notice of again. Canon Butler told us of some fearful things, and read to us the offer made to a man by some woman, of two sisters for immoral purposes. The offer was made in a cold letter of business, putting a price upon these two poor girls, who were to be sold, either separately or together. I remember well in the earliest mission that I was ever engaged in, I lost my way in London, and I asked the way of a little girl of about twelve. She met me with an invitation to sin. I was so horrified at this, that on arriving at the mission room I told it in the mission service in the church that night, I spoke to the congregation in my sermon, and told them how terrible it was that such a thing should be possible. After the sermon, the brother clergyman, for whom I was conducting the mission, said, "My dear friend, don't you know that this thing happens every day in London?" I have since heard that girls of ten or twelve years old are bought and sold in one of our towns, and kept in readiness for men's sin, and that old men are to be seen waiting and lurking about the streets of the town to lead young boys astray. Then there is the danger that affects the boys in our choirs which has been alluded to. A letter which had been written to a chorister was put into my hand a short time ago, which painted vice in the most disgusting language, with every effort to present it in its most alluring form. For two whole days I could not get the letter out of my mind; it was an agony to be haunted by it. I am told that these letters are lithographed, so that they may be readily circulated. I remember, during my first week at Oxford, I heard conversation of a character such as I had never heard before, and never have heard since; but in my prayers, and even during the celebration of the Holy Communion, those filthy images which that conversation suggested have often been presented to my mind. Only conceive what it is to indulge in impure conversation, and so to pollute the mind of another who listens to your words. I have heard of a case in which a schoolmaster asked a friend of his, who had special influence over boys, to talk to them, and find out whether habits of secret vice prevailed amongst them. After speaking to one hundred boys out of a large school, the schoolmaster's friend said, "I am too sick at heart to go on." Every boy seemed to have been guilty. These are things which make our very hearts thrill as we hear of them, and which must send us home determined to raise the moral standard of the few young men we may be able to influence. I will say one word about the blessed effect of a father's advice. I, too, like a former speaker, received a father's letter when I was going up to Oxford, in which were these words: "The conversation and example of too many about you will go to persuade you that breaches of chastity are hardly sins; that they are indulgencies all but permitted to Youth; that it is a ridiculous strictness not to partake of them. Believe it not, my boy! Not all the wit of the scoffers, not all the sophisms of the Logicans of Oxford can set aside the sentence that 'because of these things cometh the wrath of God upon the children of disobedience.'"* But it is not only by plain speaking that boys are kept pure. When I was at school, from the time that I was eight till I was twelve years of age, I never heard a word from my master on the subject of impurity, and yet in that school we shrank from anything impure with a kind of horror. Our master taught us somehow to shrink from the thing, and, as far as I know, there was only one breach of the rule while I was in the school. In that case the master had the boy up before us all, and spoke of some disgraceful thing which had been done. We never knew what the actual fault was, but we felt that something wrong had been said or done, and we shrank from it. There is an eloquent silence which sometimes tells very much more than speech. In the parish next to that in which I once worked there was a wise and earnest clergyman whom I consulted as to the necessity of preaching against impurity. He said, "You can often do more by inculcating purity than by speaking against impurity." I often think of that marvellous preface to the first volume of Dr. Pusey's Sermons, in which he speaks of our being Temples of the Holy Ghost and

For the full text of this letter see appendix A.

members of Christ, and then quotes these words from Mr. Keble: "It seems a trifle to all but earnest believers to give way to bad thoughts, to take sinful liberties with the eye or hand; but what says the scriptures? Your eyes and hands are members of Christ. Shall I take Christ's eyes and hands (Oh! horrible !) and make an unclean use of it?" Read these words, and then go on and read that marvellous sermon on the love of Jesus the remedy for sins of the flesh. I could not but think as I was saying my daily office to-day how strangely the Collect was a suitable prayer for our meeting this morning. The Collect is: "O Lord, we beseech Thee, let Thy continual pity cleanse and defend Thy Church; and because it cannot continue in safety without Thy succour preserve it evermore by Thy help and goodness." We can only hope to be pure by living in real communion with God, such real communion as that in which the spirit of man touches the spirit of God; looking to the Cross for pardon and seeking for the Grace of Christ. So, alone, can we be safe from impurity; so alone shall we be kept pure, for hope is the one great power which leads to victory over the subtle sin. Dear Bishop Wilberforce used to say that if there was one sin for which confession is most needed it is the sin of impurity, for when the power of the Cross to cleanse is brought home to those who have fallen, and the bands of sin are loosed through the absolution spoken over the penitent by the authority of God, the young ones who have sinned will rise with a new liberty of soul to run the way of God's commandments.

The Right Hon. the EARL NELSON, Trafalgar, Salisbury.

WHAT I wish to impress upon the Congress, in the short time at my disposal, is the intimate connection between Christian religion and Purity, and between Infi lelity and Impurity. If we go back to the Roman empire, we find that impurity was intimately associated with the Pagan religions; and we see from history what Christianity has done for men in teaching purity of life, in words, thoughts, and actions. It is true that in the present day the agnostic philosophers are essentially pure, but I do not consider that that alters the general statement which history has shown to be true. In the first place, they have gathered much from the indirect influence of Christianity; and, secondly, have arrived from science at a Christian truth, that it is our duty to raise our fellow man, and that purity is an important method. We all agree that it is the duty of the Christian to try and improve and regenerate the races of men. If there is this intimate connection between purity and Christianity, which I maintain there is, it stands to reason that this revelation of the growth of impurity, which we have heard this morning, is a warning that the Christian faith is losing hold of a great number amongst us. I could never understand why our schools, as Christian teachers, should put such books as "Lemprière's Dictionary," with the histories of the sins of the heathen gods in the hands of students, and thereby think that they are teaching Christianity. There is one thing I should like to mention. When I was at Cambridge, I found that there was more aggressiveness of evil than aggressiveness of good. That those who were anxious to be evil combined for vice, and were much more urgent than those who were resolved to keep themselves pure. I believe the Purity Society will do much by establishing guilds or brotherhoods for those who are afraid to put themselves forward without such help. The furtherance of guilds and brotherhoods will be a great help in checking impurity amongst young men, and in enabling them to help one another. One word as to the matter of speaking to our children. A letter has been referred to by Mr. Randall, which could do nothing but good. As a rule, in these things we must be very careful, and above all, set a good example. In "Tom Brown's School-days," there is the advice Tom's father gave him-"never do anything, my boy, of which you would be ashamed to let your sisters or mother know." That good and sound advice for a boy; but, after all, the real mode of checking this impurity amongst people of whatever rank in life, is to put before them the high principles of Christianity; to remind them that Christ came into the world for the avowed purpose of raising the moral status of humanity, and it is expected of us, as members of Christ's Church, to act in accordance with the teachings of the Holy Spirit; and it is our duty as members of Christ's Church, to keep ourselves pure, in order that we may manifest to the world His purity.

The Rev. J. DAVENPORT KELLY, Rector of St. Matthew's, and Canon of Manchester.

THE facts which have been brought before us to-day, sufficiently show the necessity for the Christian Church to put forth some special efforts against the vice of impurity. It is a matter which is arousing the attention of all, and especially of parents who have sons nearing the dangerous age. I have heard such a father ask, with accents of deep pathos, as he thought of the perils to which his lad was likely to be exposed, "Can nothing be done to save my son?" In dealing with the subject, one which we would rather avoid, were it not from a sense of duty which enforces its consideration upon us, the wise course will be to ask what are the predisposing causes. They are not far to seek. Idle habits, prompting youths to look for excitement in aimless lounging, or, if reading be the occupation, in the baser kinds of literature, rather than in vigorous exercise or wholesome occupation; lack of interest in noble objects and healthy recreation; luxurious living; curiosity; above all, loss, through contemptuous neglect, of the Holy Spirit's guidance. While gratefully acknowledging the generally improved tone of the press, it must be acknowledged that there is a section of our current journals, as well as a too popular portion of dramatic entertainments, which delights to pander to the lowest passions. Mrs. Kendal has spoken out in her late paper on this topic, not at all too strongly. The evil is introduced in the subtlest way, by suggestion, by innuendo; risky situations are planned, open violations of morality made a jest of. I would rather put into the hands of the young the outspoken coarseness of the earlier English writers, Chaucer, or the Elizabethan dramatists, than the thinly veiled incitements to immorality that are to be be found in some modern poetry, or even in descriptions of new plays adapted from the French, which you stumble across in your daily paper. Burke's unfortunate, though famous sentence, would be more near the truth if reversed, that "vice has " doubled"all its evil by losing all its grossness." The mention of the causes suggests the remedies—energetic occupation, out-door recreations, a manly indignation at the incentives to vice, plain living and high thinking. Many of you will remember Canon Kingsley's wise sentences, in his little book, "Glaucus, or the Wonders of the Shore," as he tells how persons of varying temperaments, the young man of fierce passions, the ambitious man, craving for success in life, the young London beauty, amid all the delights of flattery, have been able to keep their hearts pure and their minds occupied by intelligent interest in some innocent and absorbing pursuit. There are nobleminded friends, who are forming branches of our great Purity Societies, as the White Cross Army, the St. George's Association, and the like. Worked with prudence, these may do great good in the direction in which we are moving. But it is a matter in which it is easy to do harm-to suggest evil without intending it. It must be by fervent prayer that the tempter is kept at a distance; and in the helping our tempted brethren, the support must mainly be given in indirect ways, by substituting wholesome, energetic employments for the pitiable helplessness that seeks refuge from its ennui in company or stories, whose only thought is in some form of uncleanness. For the question, so far as it concerns the poorer classes, two great sclutions are needful, for each of which external help must be obtained. One is, the provision of better homes, with proper bed-room accommodation, without which purity of act and thought cannot be expected. This many of our owners of property have endeavoured to provide; but there yet remains much to be done before the cottage-homes of England can be all we want to see them. The other is the persuading of the young agricultural labourer to take an interest in athletic sports. Dr. Jessopp, in his interesting paper, entitled "Clouds on Arcady," which appeared in one of our monthlies not long ago, has described the extreme difficulty with which any such amusement as a cricket club is kept up in his agricultural district. According to him, it seemed to depend on, and its existence to be limited by, the active interest of the curate. this be so, it opens a door for our younger clergy in country parishes. I know many cases in which the young University man, entering on his spiritual duties in a scattered hamlet, finds the influence of his powers on the river or the cricket field, no slight help to the higher work in which he is engaged. It may be looked upon as a very unimportant part of his duties; but to lift up the peasantry, to turn their thoughts into a fresh channel, to reduce to a minimum the chance of lewd thoughts taking posses sion of their vacant minds, is a Christian duty that every clergyman may be glad to undertake, and find it no mean auxiliary to that purity which he desires to see in the language and conduct of the people under his charge.

If

REGINALD A. MOWBRAY, ESQ.

I SHOULD say I think that if you want your sons to be moral treat them not as per. manently inferior because they are children, but as those who will be men. Encourage any inspirations in them which are worthy of encouragement, and as a means to keep them occupied and interested, get them to take a line of their own. An absolute silence on the plain facts of our existence is to be deprecated. I look for one cure of the present evil in a proper understanding of the question scientifically. How human beings come into existence young people know only first from guess and talk associated with impropriety. The wish for necessary knowledge is legitimate, and wrong acts as well as talk are often only a protest in its favour. Naturalia non turpia we have heard, and the proper study of mankind is man. Evil, on the contrary, is not necessary knowledge, and a grave responsibility rests on those who wantonly impart it. It is time to put a check on those who seek to make capital in any way out of natural conditions, ignorance, and reticence. There can be no alliance with quackery and obscenity. It might be thought a clever stroke to confuse offences which are natural, but against principle, with offences against nature, but at best it would be a shallow dodginess, which by driving some into a generous form of vice which has elements of true companionship, might lead to grave social evils, and logically would depreciate the natural and lawful. In short, it is easy in these days for men to be openly vicious. Don't let them be driven into it. On the general question, Do we believe there is anything to be ashamed of in the relation of the sexes? Does not the Old Testament put everything before us in a very realistic way? Sin and folly are synonymous, and irregularity is folly. In the New Testament we read that He who made us from the beginning made us male and female. On this ground Christ enforces the principle against irregularity. All this is perfectly intelligible and does not go against utility. It was the disciples who said, then it is better not to marry. He replied, all men cannot receive this saying Eloi yap εvvouxou using a word which expressed a mutilated condition in human beings. The Christian religion began at a time of unbridled license, and the philosophy of the time tended to asceticism in reaction. The early Church was affected by that of the Gnostics. They branched into two sects, both of which held all things material to be thoroughly bad. The one were ascetic, the other were inclined for license. Morality must mean thoroughness, determination to over-rule merely trivial fancies or indulgences which cannot be openly avowed with any consistency in life generally. Other schemes of life might be made consistent with possibility, the danger is that of rendering life generally ridiculous or at least lowering its tone, the very danger, as we have seen, into which we are being driven full speed. The remark of a German writer quoted by Darwin, is worth quoting again, on the serious importance of every love-tale, whether tragic or comic. In the tales just now which are truest to life, we find, I think, less of the flesh and more of sentiment and vanity, the desire, for instance, to find favour in the eyes of some heroine. Though sentiment and vanity may be very troublesome things, they are different from uncleanness.

The Very Rev. J. S. Howson, D.D., Dean of Chester.

IT is a very simple reason that has induced me to address this meeting. I do so in order that I may stand on the same moral platform with my friend, Mr. Thring. I am sure he will allow me to call him so, although many years have passed since I last met him. I wish to stand side by side with him in regard to three statements that he has made. I say with him, that if anyone presumes to assert that it is impossible for a young man to remain pure, he says what is false; I know it to be false; and it is one of the worst falsehoods that ever came out of the mouth of the Father of Lies. The second thing is one which is known to me-that a permanent blessing for life is likely to follow what may be said by a father to a son at a critical time of youth. I know by some experience the blessing that may come from such a word at such a time. I agree with Mr. Browne as to the harm which may be done by speaking too much and too often on this subject. But with regard to communications of this kind, the word of a father is different from the word of any one else; and in this is its safety. The third thing relates to the useful words which, under the Divine guidance, clergymen may say in preparing boys for confirmation. It is a great opportunity once for all. The clergyman and the boy are then face to face. One thing more may be added, namely this, the blessing of a pure youth is spread over all the subsequent life. I believe that one of the worst plague-spots we have to deal with in this matter, is the reading of bad novels by young women in the higher ranks of life. I hope parents

will become more vigilant in this matter than they have been. In associating myself with Mr. Thring, let me say that he and I-though I do not compare myself with him -have for many years had the same kind of experience. I say that clergymen who have worked as schoolmasters for years are men who have a right to be listened to. I hope that which has been said here this morning may be spread far and wide. One more word I will add, and I will put it in the form of a question. Speaking to young men I would say Is it not worth your while to be continent, and to exercise selfrestraint, and to live as you can live by the Grace of God under the Law of God? Is it not worth your while so to live that when you are growing old you may stand up boldly, and without faltering, to preach the blessedness of the most beautiful beatitude, "Blessed are the pure in heart for they shall see God."

CONGRESS HALL,

THURSDAY AFTERNOON, OCTOBER 2ND.

The Right Rev. the PRESIDENT in the Chair.

THE RELIGIOUS SIDE OF ELEMENTARY
EDUCATION.

(1) CHURCH SCHOOLS. (2) BOARD SCHOOLS.

PAPERS.

The Rev. J. NUNN, M.A., Rector of St. Thomas', Ardwick, Manchester, Member of the Manchester School Board. WHATEVER Secular benefits may have resulted from the Education Act of 1870, it is certain that it effected the Disestablishment of Religion in the public elementary schools of the country. Her Majesty's inspectors no longer take any notice of the religious teaching given in the schools. Purely secular schools are eligible to receive grants. The indentures of pupil teachers are expressly limited to week-day work and secular subjects. The two hours' instruction at each school meeting is required as before; but no religious observances or instruction may find place in them. All such religious teaching must be given before or after the Government time. All Government regulations concerning religion are of a negative kind. Religion is on sufferance. The one thing needful formerly, is now the one thing not needful.

But, besides making these regulations for schools in general, the Act introduced a new kind of schools, i. e. Board schools, which were placed under a further restriction. No catechism or formulary distinctive of any particular denomination may be found in them. They may be wholly secular, but they must use no formulary. "Religion, or no religion; Bible, or no Bible; prayer, or no prayer ;-settle these questions amongst yourselves. I will be no judge of such matters." So the State seems to say to the ratepayers. "I will only do this for peace sake. I will remove catechisms and formularies out of your reach."

This Gallio-like position no doubt appears to many the climax of statesmanship, and the proper attitude of a Christian Government. Upon this question we cannot now enter; but it must, I fear, be accepted as a foregone conclusion that no attempt will be made to bring back the shadow of the degrees upon the sun-dial of England, "by which degrees it is gone down."