result of the Great Revival as the "evangelical succession" which calls forth the exercise in previous pages of the same interesting pen; it was all a natural evangelical succession, that of which we have spoken before, as enthusiasm for humanity growing out of enthusiasm for Divine truth. Men who have become fairly impressed by a sense of their own immortality and its redemption in Christ, become interested in the temporal well-being and the eternal welfare of others. It has always been so, and is so still, that men who have not a sense of man's immortal welfare have usually cared but little about his temporal interests. Hospitals and churches, orphanages and missionary societies, usually grow out of the same spiritual root.

We scarcely need ask our readers to accompany us to the pleasant little village of Clapham, and its sweet sequestered Common, then so far removed from the great metropolis; surrounded by the homes of wealthy men, merchants, statesmen, eminent preachers, all of them infected with the spirit of the Revival, and all of them noteworthy in the story of those means which were to shiver the chains of the slave, to carry light to dark heathen minds, and to hand out the Bible to English villages and far-off nations.

We have been desirous of

conveying the impression that those were times of a singular and almost simultaneous spiritual upheaval; it was as if, in different regions of the great lake of humanity, submerged islands suddenly appeared from beneath the waves; and it is not too much to say that all those various means which have so tended to beautify and bless the world, schemes of education, schemes for the improvement of prison discipline, schemes of missionary enterprise for the extension of Christian influence in the East Indies, the destruction of slavery in the West Indies, and the abolition of the slave trade throughout the British Empire; Bible societies and Tract societies, and, in fact, the whole munificent machinery and organisation of our day, sprang forth from that revival of the last century. It seems now like a magnificent burst of enthusiasm; yet, ultimately it was based upon only two or three great elements of faith: the spiritual world was an intense reality; the soul of every man, woman, and child on the face of the earth had an endowment of immortality; they were precious to the Redeemer, they ought, therefore, to be precious to all the followers of the Redeemer. Charged with these truths, their spirits inflamed to a holy enthusiasm by them, from parlours and drawingrooms, from the lowly homes and cottages of

England, all these new professors appeared to be in search of occasions for doing good; the schemes worked themselves through all the varieties of human temperament and imperfection; but, looking back, it must surely be admitted that they achieved glorious results.

If the reader, impressed by veneration, should make a pilgrimage to Clapham Common, and inquire from some one of the oldest inhabitants which was the house in which John Shore, the great Lord Teignmouth, the first President of the Bible Society, lived, his soul within him might be a little vexed to be informed that yonder large building at the extreme corner of the common, the great Roman Catholic Redemptionist College, is the house. There, were canvassed and brooded over a number of the schemes to which we have referred. Thither from his own house, close to the well-known "Plough"-its site now covered by suburban shops-went the great Zachary Macaulay, sometimes accompanied by his son, a bright, intelligent lad, afterwards known as Thomas Babington Macaulay. John Shore had been Governor of India, at Calcutta. On the common resided also, for some time, William Wilberforce. These were the great statesmen who were desirous of organising great plans, from which the consummating prayer of David in the