Educational. WORD AND WORK. PREPARATORY SCHOOL FOR THE SONS OF GENTLEMEN. Woodlands, Snaresbrook, Essex. The MISSES COX and MISS CECIL receive the Sons of Gentlemen from the age of six to thirteen. Terms moderate; Education thorough. Home comforts. Special attention is paid to the training of pupils in religion, morality, and purity. The instruction given in the Holy Scriptures is distinctly evangelical. PROSPECTUS SENT ON APPLICATION. THE OLD HALL SCHOOL. WELLINGTON, SHROPSHIRE. Principal: DR. CRANAGE, M.A. CROMARTIE HOUSE SCHOOL. The Avenue, Acton.-Careful Christian training combined with the best educational advantages. Pupils received between the ages of six and fourteen years. A limited number only taken. References permitted to parents of pupils. Terms very moderate, and charged from date of entry. Address Principal. SOUTHEND-ON-SEA. BELLE VUE HOUSE. PREPARATORY BOARDING SCHOOL FOR YOUNG LADIES. Children taken for the Summer vacation. Terms moderate-C., Office of Word and Work, 48, Paternoster Row, London, E.C. Select Boarding School for Young Ladies, MALVERN HOUSE, BLOCKLEY, WORCESTERSHIRE. Principal-MRS. JUDSON. In this lovely and healthy locality, situated among the Cotswold Hills, pupils can gain health and strength whilst enjoying the advantages of careful instruction, home comforts, and Christian training. Terms inclusive and moderate. References kindly permitted to parents of pupils in London and the Country, and to Rev. John Wilkinson, 79, Mildmay Road, N., &c. Apartments, &c. FALMOUTH.-Well-furnished Bedroom and Sitting-room to let, with attendance and use of piano; pleasantly situated; no children. Apply to De Beauvoir House, Marlborough Road, Falmouth, BOURNEMOUTH.-A delightful Home for Visitors and invalids at Durley Dean Mansion. Terms moderate and inclusive of the FruitKoumiss treatment where desired. Pamphlets showing its marvellous effect in many hopeless cases post free for 6d. in stamps. Address Secretary. LONDON.-INSULL'S TEMPERANCE HOTEL, 20, 21, Burton Crescent, Tavistock Square, W.C. Five minutes' walk or 1s. cab fare from Euston, St. Pancras, King's Cross Railways; easily reached from other stations. Patronised by readers of Word and Work. Tariff on application. "HOME OF REST," Ripley Cottage, Bewdley, Worcestershire, is now opened to young women in business needing change. Board and lodging 8s. per week. Particulars from Matron. Subs. and dons, to Miss C. Gowan, Hon. Lady Supt. and Treas., 20, Beauchamp Square, Leamington. STOKE NEWINGTON.-House to let, containing eight rooms. Selest neighbourhood, 8, Bouverie Road, N. Easy access from City. Rent moderate. For particulars apply to Mr. J. G. Vernon, Oxford House, College Avenue, Clapton, E. CHEPSTOW.-To let, for a month or longer (in part or whole), a commodious family residence. Furnished, and with attendance, &c. Apply to A. B. C., 2, Bridge Street, Chepstow. WESTGATE-ON-SEA.-Carlisle Boarding Establishment. Near to sea and baths. Special arrangement made for families. With private sitting-room if required. JULY 15, 1886. Situations and Appointments. A YOUNG LADY about to return to England after some years' residence abroad desires an engagement in a School near London. Has a thorough knowledge of French and German and has gained high-class certificates for music, painting, &c. Address J. G., Word and Work Office, 48, Paternoster Row, London, E.C. CHRISTIAN GOVERNESSES, COMPANIONS, and LADY HOUSEKEEPERS of high principles are frequently supplied to ladies seeking such by application to the Governestes' Registry, Soho Bazaar, Soho Square, London, W. Testimonials never dispensed with. Free of all expense to parents. AS GOOD PLAIN COOK.-A young person, age 27, desires situation as above. Kindly state particulars and wages given. T. H., 54, Downing Street, Farnham, Surrey. YOUNG MEN can obtain a preparatory course of training with a view to the Christian Ministry, or to fit them for useful work as Home Missionaries or Scripture Readers, on reasonable terms, by applying to Rev. J. Renny, F.R.S.L., Christ Church Parsonage, Cheddar. A stamped addressed envelope should be sent for reply. GOVERNESS.-Re-engagement wanted by young lady, aged 21. Acquirements: English, French, music, drawing, elementary, German, and Latin. 1 years in last engagement. Country preferred. P. S., John F. Shaw & Co., 48, Paternoster Row, London, E.O. THE MILDMAY HOME, specially for respectable young women from the country or elsewhere whilst waiting for situations. Registry attached. Terms on application to the Deaconess in charge of the Registry, Conference Hall, Mildmay Park, N. WANTED, a good Matron for Rescue Home, age about 30. Miss Stroud, Deaconess House, Mildmay Park, N. WANTED places for respectable young girls as Under Nurses and Under Housemaids in Christian families. Stamped envelopes for replies. Registry, Conference Hall, Mildmay Park, N. WANTED re-engagement as good Parlour maid, age 22; wages £18; tall. A. J., Mildmay Home, 1, Newington Green, N. WANTED re-engagement as Nurse to in valid gentleman, experienced. Mrs. Mackenzie, 90, Newington Green Road, N. WANTED, with Church of England family. situation as Nursemaid for respectable girl of 15. Apply Miss Stroud, Conference Hall, Mildmay Park, N. WANTED situation in or near London s good Cook; wages £25; age 32. A. A., 1, Newington Green, London, N. WANTED re engagement as Nursery WANTED re-engagement as Matron of CAN ANY LADY recommend a Laundry WANTED situation as superior Nursery Governess; Parisian, aged 24; good references. Mlle. Bauer, care of Miss Stroud, Conference Hall, Mildmay, N. WANTED care of Offices in the City Respectable Christian woman, with girl of 13 who could help; well recommended. Mrs. Andrews, 35, Winston Road, Green Lanes, London, N. WANTED first situation in good family (Christian), under a Lady's Maid, for a yourg person of 18; has had experience in dressmaking. E. G., 1, Newington Green, London, N. WANTED re-engagement as Butler in a Christian family; seventeen years' personal reference; leaving through death in the family. Apply S. A. 8., 1, Newington Green, London, N. THURSDAY, JULY 15th, 1886. Separation unto God PAGE By Mr. Henry Varley....... 517 Home Gleanings What Ragged Schools are...... 518 Copers in the North Sea 518 Witnesses in the Household... 518 Women's Temperance Union 518 Home Mission Notes 519 A Timely Offer 520 Children in Foreign Lands ...... 520 Tidings from Bible Lands......... 520 Strangers' Rest Workers 520 Notices of Books 522 Forthcoming Meetings DR. MANNING'S LETTER. ............ 522 O far as we can judge from the elections which in Ireland are, for the present, safe from the intrigues of Rome. The Premier, defeated in Parliament, appealed to the constituencies throughout the Empire, and the response he has evoked is sufficiently sharp and decisive. We do not care to examine or interpret the political meaning of the answer given by the country to the great statesman; but we unfeignedly rejoice in the refusal to place the minority in Ireland under the rule of the National League. This association has seventeen hundred branches, and, we are informed, with very few exceptions, each one of them has a priest either as president or secretary. It may serve some purposes to raise the cry of bigotry if we venture to call attention to this fact; nevertheless the fact itself can have only one significance to any intelligent mind. Official journals published in Rome, and inspired by the Vatican, made no secret of the favour with which they hailed the proposal to abandon the "Green Isle" to Home Rule. And if we sought confirmation nearer home of the interest taken by the Papacy in the wild proposal which the country so sternly rejects, we find it in a somewhat indiscreet letter written by the recognised head of Romanism in England. The Saturday Review takes Dr. Manning seriously to task both for his lack of wisdom in breaking silence at such a time, and for the feebleness o the reasoning he is pleased to parade. Having com mented with some force and freedom on the blunder into which the Romanist leader had allowed himself to be betrayed, the reviewer goes on to say : on But it is the concluding portion of Cardinal Manning's letter which is most noteworthy. Here-for the first time so far as we can recollect-the Cardinal enters undisguisedly into competition with Archbishops Walsh and Croke. No doubt he maynay, he probably must-have coquetted with Irish separatism before this; but assuredly he has never before " plunged the great event of Union v. Disruption with anything like the same freedom that he now displays. He has never before-if a certain zoological fitness may excuse a too colloquial metaphor-gone the whole Irish hog in his present fashion. Much of the hollow rhetoric of his letter reads as if it had been scissored wholesale from a manifesto by Mr. Sexton or Mr. T. P. O'Connor, when their leader has allowed either of these persons to have his oratorical head. Some of it indeed is printed, whether by accident or not, between quotation-marks, though no reference is made by the writer to the external source, if any, from which it is drawn. To do him justice, however, the avowedly original part of the document is quite equal in point of tone and style to the one doubtful passage contained in it. Certainly the former part will bear comparison with the latter in respect of the audacious perversion of truth. The reviewer, it will be noted, does not hesitate to use strong language, and he is in no doubt as to the direction in which Dr. Manning is driving. He goes on to say: The effrontery of Mr. Healy or Mr. Biggar is not more than equal to the assertion that, though "the remnant of Connaught "" is "indeed represented in the Imperial Parliament " (is it, indeed ? how honourable a recognition of a truth which might otherwise have escaped notice !), yet "till now the minority in Ireland, with an legislation demanded by the majority of the people of Ireland." English or Scotch majority in Parliament, has defeated the "Till now!" That is to say, we suppose, from the year 1869 and before it till the year 1886, and especially during the period which has elapsed between 1881 and the present year. Throughout the whole of this dark lustrum of oppression, the legislative demands of the Irish people-instead of having been met, as we English visionaries imagine, by concessions which have outraged every accepted principle of English legislation, and rudely shaken those twin pillars of property and contract upon which social order rests-have, on the contrary, been "defeated or delayed" by the combination of an Irish minority with an English or Scotch majority in the English Parliament. According to the writer not only have the principles of political economy been set at nought in the supposed interests of Ireland, but even the Decalogue itself has not been sacred enough to escape ill-treatment. He proceeds : Decidedly Cardinal Manning is an apt pupil, a little more instruction in the school of his brother prelates across St. George's Channel, and we may fairly hope that the expansion of his historical conscience and the contraction of his historical memory will reach their highest pitch. He has not yet, indeed, succeeded in catching the precise Nationalist tone on the subject of crime and outrage, and there is a certain awkwardness, extending even to his syntax, in the stated reasons for his refusal "to gratify those who will neither see nor speak of anything else by denouncing such deplorable blemishes and such ignominious brands upon a cause essentially just and sacred." He refuses, he says, to denounce them, not because he denies or condones them," but (apparently) because "they are used for a purpose, and they obscure the truth." Agrarian outrages certainly are "used for a purpose," though they rather reveal, we think, than obscure the truth. But we can hardly suppose Cardinal Manning to mean this, and we imagine that the "they" of the above sentence stands not for outrages but for "denunciations of outrage." The writer doubtless will soon learn to tread with a freer foot over this rather delicate ground. Already he can speak with enthusiasm of "what Mr. Parnell and his singularly able lieutenants have accomplished," and probably he will soon get to perceive the injustice of omitting all recognition of what has been accomplished by Mr. Parnell's still more able colleagues-on the other side of the Atlantic. The Cardinal's language, however, is well worth attention in the country even at this incomplete stage of his education. The metamorphosis, indeed, is already sufficiently complete; the purple is pretty nearly hidden behind its drapery of green. A prince of the Church giving its benediction to an organized attack on the first principles of society; the spiritual leader of many thousands of our countrymen proclaiming the justice and sacredness of a cause which has its roots in the lowest acquisitive instincts of human nature, and has borne fruit in every variety of cowardly crime ! NATIONAL LEAGUE POLICY. this ROM this critique, the force of which does not admit of question, the interest of leading Romanists in the attempt made by Government to settle the Irish question by granting Home Rule is undoubted. It is vain in these circumstances to raise the cry of bigotry against Protestantism. To allow the imposition of the Romish yoke on our fellowChristians in Ireland without an earnest and emphatic warning as to the consequences sure to follow would be basely to desert them in the gravest peril. Rome never tolerates, and never can tolerate, what it is pleased to call heresy, except when intolerance cannot be enforced. How far this policy is adopted by the Irish National League may be learned from the resolutions of one of its branches which we find in the Times column of Irish news to-day (Monday, July 12th) According to the report in the Weekly Freeman, the subjoined resolutions were passed on Sunday last at a meeting of the Abbeydorney branch of the National League : "(1) Resolved, that no farmer in this parish employ a labourer or tradesman who is not a member of the branch of the I.N.L., and that no tradesman or labourer work for any farmer who is not also a member of it. 66 (2) That we pledge ourselves to buy no meadow or hay this season from any person who is not a member of the I.N.L. "(3) That after the 1st of August printed lists of the members and non-members of the branch in this parish be published." These resolutions were passed at a meeting presided over by the parish priests. Some months ago Mr. Harrington denied that boycotting was practised to this extent, and an order was sent down by the Central League to prohibit such extension of the system, but that was only to throw dust in the eyes of the British public. We have reason to be unfeignedly thankful that, for the present at least, the attempt to subject Ireland to Rome has been frustrated. So far as our fellow-subjects in that country have any real grievances to be redressed, we earnestly hope all parties in the State will agree to deal with such grievances honestly and fairly. But the fairness must be absent so long as there is any willingness to allow a majority, which gives such evidence as past years have shown of its desire and ability to play the tyrant, to suppress the rights and liberties of a law-abiding minority, The first subject, "Confession of Failure," was handled most effectively by M. Theodore Monod. It had been suggested, he said, that confession should come first, not last. But in his judgment a full and frank acknowledgment of the wrong done rather follows than precedes restoration. In his own quaint and touching manner, in which simplicity and strength are curiously blended, he illustrated this from the return of the lost son. He gave right emphasis to the positive service which God expects from His people. Abstinence has its due place in Christian life, but it cannot excuse the absence of activity. Christians ought not to be known only by their refusals and retirements, they ought rather to be distinguished by their action and advance. The hint thrown out might well admit of considerable enlargement. The negative religion, which is mainly characterized by what it does not do, is utterly unsuited to the necessities of the present time; and, while it may fairly claim to be in some sense a separation from the world, it lacks the vital element of separation unto God. The real worth of any life is found not in idleness but in energy. Too many content themselves with doing no harm, and they have not yet learned to be zealous of good works. Throughout M. Monod's address there were repeated assaults on the Antinomianism which exalts grace the disparagement of holiness. Against such a fatal error no censure can be too severe. Whatever extenuates or excuses sin must be fearlessly, and even fiercely denounced. Nevertheless we must not fail to remember that, apart from grace, holiness is impossible, and that the apostle, in meeting the plea for continuance in sin that grace may abound, argues altogether from the death and resurrection of Christ, and seeks to raise the Christians at Rome to a full recognition of the privileges secured to them by God's wondrous love. We are in no danger of misinterpreting or misusing grace, so long as we understand, and at the same time give our cordial assent and consent to, its glorious purpose. "For the grace of God, that bringeth salvation, hath appeared to all men, teaching us that, deny ing ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world" (Titus ii. 11, 12). The next speaker is Dr. Wilson, from Edinburgh. His opening sentences prove that he is at least resolved to be straightforward and outspoken. The subject assigned to him was "Return to Separation." He refused frankly to abandon the old word "backsliding," which Scripture sanctions as descriptive of the loss of separateness, which we have been exhorted to confess. Probably not one in a hundred would take exception to the change of words, although it is likely the programme was meant to imply that we have never yet attained to such separation as God rightly commands, and that consequently we have not gone backward from a position which we have not suc ceeded in reaching. Be that as it may, the earnest appeal to backsliders to return was as timely as it was earnest. Rightly did Dr. Wilson first call attention to the warrant. Mistake here is very frequent. Sinners in the first instance, and backsliders afterwards, seek a A Cluster of Summer Fruit. Words Spoken from a West End Pulpit. "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith meekness, temperance: against such there is no law.' (Gal. v. 22. 23). warrant to return to God everywhere but in the THE word with which the twenty-second verse Word. Feelings, desires, resolves, and such like, are sought as assurances of welcome, to the exclusion of that which is at once the only one and the best of all, the cordial invitation of God Himself. Strange, is it not, that souls in distress turn away from the one sufficient warrant which meets them throughout the entire revelation of God, and search for encouragement in a heart which God declares to be deceitful and unworthy of trust? The sorrow which so surely accompanies backsliding was fully noted, but deserved prominence was given to the joy of restoration. One of the most significant sentences as affecting Christian experience is David's prayer in the fifty-first Psalm, "Restore unto me the joy of Thy salvation." It reveals to us that salvation brings joy; it also makes known that the joy may be separated from the salvation; and it further declares that the lost joy may be restored, Indeed, the wretchedness and unsatisfactoriness of a life which is not thorough is one of the strongest arguments for out-and-out separation unto God. So long as we endeavour to maintain a forbidden intercourse with the world, besides the danger and disgrace of such a course, we place ourselves outside the sphere in which the sunshine of heaven falls. We lose all the advantages which nearness to God brings. And each of these advantages brings its own peculiar joy. What gladness equals that which springs from true filial intercourse with God? To this add the joy of brotherly fellowship, the joy of service, the joy of usefulness, the joy of Divine approval, and some conception may be formed of the pleasures we forego by half-heartedness or indifference. We have heard repeated expressions of satisfaction with the eminently practical tone which characterized the Conference throughout, and in these we heartily concur. Nothing was wanting on the part of Mr. Mathieson and his able staff of stewards to ensure the quietness and comfort of the large congregations which assembled day by day. refers us back to the verses preceding, in which we have enumerated the seventeen works of the flesh. When we compare the two we not only find that they are distinguished from each other, as "works," and "fruits," but that they are opposites. They also fall into groups or classes. In the verses we have just read we find that there are three of these groups, each containing three"Love, joy, peace; longsuffering, gentleness, goodness; faith, meekness, temperance," or self control. The first triad represents our relation towards God, the second our relation towards man, and the third our personal graces. And, if we carefully consider the seventeen sins of the flesh, we perceive that these likewise have a Godward, a manward, and a personal aspect. There are three words also which may be taken as emphatic "fruit," "Spirit," "law." Sometimes these graces-"love, joy, peace -are spoken of in the plural as fruits: but the word the Spirit here employs is fruit, because the whole product of the Spirit is found to consist of these nine qualities, not one of which can be absent, and they are all found in every one in whom He dwells. We are taught, therefore, not to separate them: and if one is wanting we act very prudently in questioning our condition, and in praying that this grace may be produced in us, that God may fulfil in us all the good pleasure of His goodness, and the work of faith with power. Let us distinguish, again, the "works" of the flesh from the "fruit" of the Spirit. Those works are done laboriously, with set purpose-with perseverance. The flesh is active enough, persistent enough, and strong enough in all who are under its governance. All men who are without Christ are ruled by their passions, their predilections, their ambitions, and these are destructive. The black list of the works of the flesh is given for our warning in the verses preceding our text. Not that all the evils there enumerated are to be found in each individual; the restraints of society, the influence of our surroundings, the recoil of our natural character and tastes, preventing in ten thousand instances, the outward manifestation, the upspringing of these evils; but the seeds of each lie buried in the heart, and are developed by circumstances. And if, by the grace of God, any are preserved from the worst amongst them, it is matter for thankfulness to God, but not for confidence in self. The flesh, the corrupt nature of sinful man, is ever present, in saint and sinner alike, and ever ready to side with the tempter. On the other hand, if there be any of these graces in any believer, it is solely due to the presence and power of the Holy Ghost. It is an outgrowth of an indwelling, not the production of nature, of sanctified nature, as some may imagine, but only and always of the Spirit of God. Therefore, we have nothing to be proud of, nothing wherein to boast. What is good in us is the result of the grace given unto us. Let us now consider the three groups before us. Any one looking at these for the first time would be inclined to say that faith occupies the wrong place; for at the very beginning of the Christian life stands faith. He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life; but the wrath of God abideth on him." "Without faith it is impossible to please Him." And a faith which apprehends God's mercy in Christ, and appropriates that mercy, is an indispensable prerequisite to our rendering any acceptable service to God. All this is quite true, and yet, as we go on, we find faith occupying the proper place here, as heading the group of personal graces. And as a matter of experience, when God reveals Himself to us, as so loving us that "He gave His only begotten Son, that whosoever believeth on Him should not perish, but have everlasting life "-when we see Jesus putting away sin, our sin, by the sacrifice of Himself, what is developed at once but "love"? I may read the Bible a hundred times, and it may leave my heart untouched; but when I come to learn that God loved me and gave His Son for me, love springs up of necessity, naturally. I say naturally, because, although I may read about it, talk about it, be perfectly familiar with the words in which it is set forth, without any correspondent effects being produced yet when it comes home to my heart, as a revelation of God to me personally, all is changed. The message is, "God so loved thee;" until I apprehend this I may remain as cold as an icicle. When the Spirit of God comes and applies this love of God to me personally, then the icicle melts, love is enkindled in my heart, and there is a response to God. Love is then the first of the graces mentioned. * What naturally follows? "Joy." Formerly I dreaded the thought of God, sought to escape from Him as the first sinners did in the Garden of Eden; but now, when I know God's infinite heart of lovethat He is not only my Creator but my Saviour-that He compasses my path and my lying down-that the hairs of my head are numbered by Him—that He loves me with an everlasting love, and hath redeemed me unto Himself with the precious blood of His own Son, joy springs up at once. And in proportion to the love is the joy. Let the love of God be understood in all its depths and heights (so far as this is possible to the creature), and my joy, though it be but finite joy, will yet be "unspeakable and full of glory." Then will come into the soul a settled "peace"-not exuberant, like the joy, but calm, soothing, sustaining, peace in believing (the believing is supposed). Where there is love the other members of the group immediately follow. Do not let us separate them. First, the joy. Men think of joy as associated with worldly elements. They rejoice in wealth, in pleasure, in fame. They think that only in such fleeting possessions as these is enjoyment to be found; but as soon as we learn what joy in the Holy Ghost is, we perceive that there is as great a difference between earthly joy and heavenly joy, as there is between the shadow and the substance-between time and eternity. This earth is very solid. It looks as if it would last for ever; but when we turn to the sure word of prophecy, we learn that "the earth and the works that are therein shall be burned up," that all these things which men value so highly shall pass away, and that they who trust in them shall be destroyed with them. Then, estimating at their true worth the things which perish in the using, we turn from them to "seek those things which are above, where Christ sitteth on the right hand of God" * We can, I think, test our character very simply by putting to ourselves this question, “Would I exchange joy in God for any other joy?” The Christian may be surprised into choosing worldly joy for a season; but he will quickly discover and repent of his error. Let us ask ourselves individually, Can I stand this test? (It is a fair test, and it is a sufficient one.) If I cannot, I must begin at the Cross, that I may be melted and changed. These, then, are the first three, and they are all Godward: springing up at the contemplation of God's love towards us, and wrought in us by His Spirit. No efforts of will on our part will produce them, they are a growth, hindered, it is true, by unfaithfulness and lack of receptiveness in us, but not attained by our own strivings or good deeds. The next group consists of the three graces, which should specially distinguish us in our dealings with our fellow-men-"longsuffering, gentleness, goodness." How opposite these are to the "hatred, variance, emulations, wrath, strife. ... envyings, murders," which are the works of the flesh! Many people may be longsuffering by nature, and with such it is often a weakness of character rather than a Christian grace. They do not want to be troubled; resistance to what they dislike, or even disapprove, involves effort, and they will not put it forth. But the fruit of the Spirit is something widely different from this. It is the patient endurance of injury, bearing all manner of evil-speaking and evil deeds against ourselves, and not returning evil-nay, not even recoiling from it as with a natural instinct; but after the manner of Christ, who " gave His back to the smiters, and His cheek to them that plucked off the hair," bearing all, and being ever ready to recompense evil with good. "This is a hard lesson for flesh and blood," Yes, it is not easy except where the love, and the joy, and the peace are, and then it becomes so. If a man is spring of joy, and if his peace flows as a river, these filled with the love of God, if in his heart is a wellstrong spiritual passions will make him steadfast in endurance. Let the whole heart be open towards God, and then the whole heart will be patient towards man. It will be Christ-like. You say, "We need great patience if we are to deal with men after the pattern of our Master." Ay; and, therefore, these three graces come first, as we have already noticed. Next, in our actings towards others there is to be "gentleness," the gentleness of Christ, who would not break the bruised reed, nor quench the smoking flax; the gentleness of Him who called a little child unto Him, and set him in the midst of the disciples, and said, "Verily, I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whoso. ever, therefore, shall humble himself as this little child, the same is the greatest in the kingdom of |