After continuing at the craft as a master-shoemaker for about

twenty-seven years, Shillitoe in 1805 found that he had saved enough to

put him in a position to relinquish business, and to devote himself more

fully to the Christian and philanthropic work to which he believed he

had been called of God. He paid several visits to Ireland, visiting the

"drinking-houses" in every town to which he went, and endeavoring to

reform the shocking abuses he met with in such places. First of all he

would speak with the "keepers" of these houses, and plead with them to

abolish the evils he saw around him; and then, turning his attention to

the company of drinkers, revellers, and dancers, he would speak to them

in such tender loving tones, that they were constrained to cease their

rioting and listen to the faithful servant of Christ. He and his

companion were rarely molested while engaged on these errands of mercy.

In some instances crowds followed them to listen to their message, and

where the company began by jeering and insulting the visitors, they soon

settled down into a quiet and respectful demeanor. When at Clonmel in

1810, Shillitoe writes in his journal: "My companion used often to say

it seemed as if the Good Master went into the houses before us to

prepare the way." Not content with visiting the "drinking-houses," we

read, "it was his practice to visit either the magistrates or the

bishops and priests, and sometimes he did not feel clear until he had

spoken faithfully to all."[163] To the bishops, Roman Catholic or

Protestant, he spoke in the most uncompromising manner about their

responsibility for the influence of their teaching and conduct upon the

people. Six hundred visits of mercy were paid to the drinking-houses of

Dublin alone in the year 1811. The year after this his "Journal" records

a remarkable visit which he and a fellow-worker paid to "an organized

company of desperate characters, who for nearly fifty years had infested

the neighborhood of Kingswood, who lived by plundering, robbing,

horse-stealing," and were a terror to the locality. Even these men

listened patiently to correction and instruction from the lips of Thomas

Shillitoe, and thanked him and his friend for their good counsel.

[163] "Select Miscellanies." London: Charles Gilpin.

1854, vol. iv. p. 135.

From the lowest and humblest members of society he sometimes turned his

attention to the highest and most influential. He could not think of

kings and emperors without remembering their grave responsibility before

God for the good government of their people, and feeling that it was his

duty to speak to them upon the subject. In 1794 he and a friend named

Stacey went to Windsor intent on seeing and speaking with King George

III. It was early morning, when the King was in the habit of visiting

his stables. Shillitoe was about to follow the King into one of the

stables, when he was stopped by an attendant. George III., hearing their

remarks, came out; when Stacey said, "This friend of mine has something

to communicate to the King." On which his Majesty raised his hat, and

his attendants ranging on his left and right, Thomas Shillitoe advanced

in front, saying, "Hear, O King," and, in a discourse of about twenty

minutes' duration, pressed upon the monarch the importance of true

religion in persons of exalted station, and the influence and

responsibility attached to power. The King listened with respect and

emotion, "tears trickling down his cheeks."[164] It was certainly a more

difficult thing to pay such a visit to the Prince Regent; but even this

the prophet-like Quaker accomplished at Brighton in 1813, and again at

Windsor in 1823, when the gay Prince had become King George IV. The

missionary zeal of Shillitoe carried him into Europe and America, where

he never flinched from delivering his message to men in any position,

high or low.

[164] "Journal of Thomas Shillitoe," vol. i. p. 21.

In Denmark he obtained an audience of the King, and spoke to him some

plain words regarding the desecration of the Sabbath, and the evils

attendant on Government-licensed lotteries. In Prussia he ventured to

speak to the King in the garden of the Palace of Berlin, and was

graciously received, the monarch promising to profit by the admonition

he received. In Russia he saw the Czar Alexander in 1825, and spoke to

him "of the abuses and oppressions that existed under his government."

Alexander, who had great respect for the Friends, received his visitor

very kindly, and conversed with him for a long time on religious

subjects in the most frank and familiar manner.

After fifty years' faithful ministry, of the most singularly pure and

disinterested character, this good man died at the age of eighty-two,

12th June, 1836.

JOHN THORP, FOUNDER OF THE INDEPENDENT CHURCH AT MASBRO'.

The conversion and ministry of John Thorp, a shoemaker at Masbrough,

Yorkshire, may be set down among the most extraordinary incidents

connected with the eighteenth century religious revival. Thorp's

conversion was an indirect result of the preaching of the Methodists,

and occurred in such a singular manner as to make the story worth

telling, even if it had led to no other results; but in Thorp's case the

results of conversion were very noteworthy. Southey in his "Life of

Wesley"[165] gives the following account: "A party of men were amusing

themselves one day in an ale-house at Rotherham,[166] by mimicking the

Methodists. It was disputed who succeeded best, and this led to a wager.

There were four performers, and the rest of the company were to decide

after a fair specimen from each. A Bible was produced, and three of the

rivals, each in turn, mounted the table and held forth in a style of

irreverent buffoonery, wherein the Scriptures were not spared. John

Thorp, who was the last exhibitor, got upon the table in high spirits,

exclaiming, 'I shall beat you all!' He opened the book for a text, and

his eyes rested on these words, 'Except ye repent, ye shall all likewise

perish!' These words at such a moment and in such a place struck him to

the heart. He became serious, he preached in earnest, and he afterward

affirmed that his own hair stood erect at the feelings which then came

upon him, and the awful denunciations which he uttered. His companions

heard him with the deepest silence. When he came down not a word was

said concerning the wager; he left the room immediately without speaking

to any one, went home in a state of great agitation, and resigned

himself to the impulse which had thus strangely been produced. In

consequence he joined the Methodists, and became an itinerant preacher;

but he would often say, when he related this story, that if ever he

preached by the assistance of the Spirit of God, it was at that time."

In the theological controversies which sprang up in the society at

Rotherham, Thorp took the Calvinistic side. This roused the ire of the

Arminian Wesley, who sent off the Calvinistic cobbler to labor in a

circuit a hundred miles away. But though Wesley had the power to drive

Thorp from Rotherham, the autocrat had no power to drive the cobbler

away from his Calvinism. Wesley then dismissed Thorp from the

Connection, and he returned to the scenes of his conversion and first

Christian work, to take charge of a body of people who left the

Methodists and formed an Independent Church, 1757-60.[167] This little

society rapidly grew in numbers and influence, and is at the present

time a large and flourishing church at Masbro'. One of its first

members, Mr. Walker, an iron-founder, was a leading patron of the

school, which afterward developed into Rotherham College under the

presidency of the learned Dr. E. Williams.[168] "Thus to the pious zeal

of an obscure shoemaker the Dissenters are indirectly indebted for their

valuable academical institution."[169]

[165] "Bonn's Standard Library," p. 305.

[166] Rotherham and Masbro' are one town, only

separated by the River Rother.

[167] "Masbro' Chapel Manual" for 1881, whence many of

these particulars are taken. See also Miall's

"Congregationalism in Yorkshire."

[168] Dr. Edward Williams became president in 1795. He

edited the works of Jonathan Edwards, and was the author of a

once famous controversial treatise on "Divine Equity and

Sovereignty."

[169] "Crispin Anecdotes," p. 18.

Thorp was regularly ordained to the pastorate, and a chapel was built

for his ministry, where he preached till his death, at the age of

fifty-two, 8th November, 1776. He was a friend of the pious and

eccentric John Berridge,[170] Vicar of Everton, who gave his watch to

Thorp as a token of esteem. John Thorp's son, William, was a far more

famous preacher than his father, and held a conspicuous place at the

beginning of this century as pastor of the Castle Green Church, Bristol.

Representatives of the family belonging to a _third_ and _fourth_

generation of preachers still hold an honorable position as Established

or Free Church ministers.

[170] "Crispin Anecdotes," p. 18.

WILLIAM HUNTINGDON, S.S., CALVINISTIC METHODIST PREACHER.

One of the most eloquent and famous preachers in London at the close of

the last century and the beginning of the present, when eloquent and

famous preachers were by no means rare, was _William Huntingdon_, whose

portrait may be seen in the National Portrait Gallery, South Kensington,

London. Huntingdon's father was a farm laborer in Kent named Hunt. How

the name Hunt grew into the more dignified Huntingdon (or Huntington) we

cannot tell; probably through some whim of his own, for this eccentric

man took liberties with his name, as the reader will see presently. He

seems to have combined shoemaking with his other avocations, for one

notice speaks of him as by turns hostler, gardener, cobbler, and

coal-heaver.[171]

He was not favored with any early education, but by careful self-culture

of his first-rate natural gifts acquired the rare art of speaking with

an ease and elegance and force that pleased all sorts of hearers. Long

after he had begun to attract crowds by his eloquence he worked for his

daily bread as a cobbler. Many a sermon was made with his work on his

lap and a Bible on the chair beside him. A chapel was built for his

ministry in Tichfield Street, London, and when it proved too small, the

congregation moved to a larger building erected in Gray's Inn Road.

[171] "Imperial Dictionary of Biography," vol. iv.

Edinburgh: Blackie & Son.

In his diary, 22d October, 1812, H. C. Robinson[172] says, "Heard W.

Huntingdon preach, the man who puts _S.S._ (sinner saved) after his

name. He has an admirable exterior; his voice is clear and melodious;

his manner singularly easy, and even graceful. There was no violence, no

bluster; yet there was no want of earnestness or strength. His language

was very figurative, the images being taken from the ordinary business

of life, and especially from the army and navy. He is very colloquial,

and has a wonderful Biblical memory; indeed, he is said to know the

whole Bible by heart. I noticed that though he was frequent in his

citations, and always added chapter and verse, he never opened the

little book he had in his hand. He is said to resemble Robert Robinson

of Cambridge."[173]

[172] Vol. i. p. 402.

[173] The eminent Baptist minister of St. Andrew's

Chapel, 1761-1790, predecessor of Robert Hall.

In regard to the S.S. which he persisted in writing after his name.

Huntingdon says, "M.A. is out of my reach for want of learning; D.D. I

cannot attain for want of cash; but S.S. I adopt, by which I mean

'_sinner saved_.'" He married as his second wife the wealthy widow of

Alderman Sir J. Saunderson, once Lord Mayor of London. His death

occurred in 1813, at Tunbridge Wells.[174] One of his best known works

is entitled "The Bank of Faith," an extraordinary record of his own

personal experience in illustration of the doctrine of special

providence. His sermons, etc., were published in no less than twenty

volumes.

[174] Huntingdon wrote his own epitaph, part of which

reads--"Beloved of his God but abhorred by men. The Omniscient

Judge at the Great Assize shall ratify and confirm this, to the

confusion of many thousands; for England and its metropolis

shall know that there hath been a prophet among them."

REV. ROBERT MORRISON, D.D., CHINESE SCHOLAR AND MISSIONARY.

A maker of wooden clogs and shoe-lasts is hardly a shoemaker, in the

commonly understood sense of the term, yet he stands in a very close

relation to the gentle craft, and for this reason we may not unfairly

claim _Robert Morrison_ of Newcastle as a member of the illustrious

brotherhood of the sons of St. Crispin. Dr. Morrison was the pioneer of

modern missions to China, and did for the people and language of that

country what another shoemaker did for the people of Bengal. The

youthful Northumbrian had only a plain elementary education, and after

he became an apprentice, spent all his spare time in reading religious

books. At the age of nineteen he gave up his humble trade and began to

study under a minister, who passed him on in two years to the academy at

Hoxton, where he made such progress, that in a short time he was sent to

London to study Chinese under Sam Tok, a native teacher, with a view to

his becoming a missionary to China, in connection with the London

Missionary Society. In 1807, he sailed for that country, and his rare

gifts as a linguist were shown in the publication of a Chinese version

of the Acts of the Apostles, after only three years' labor, in 1810. The

Gospel of Luke appeared in 1812, and the entire New Testament in 1814.

With the help of William Milne he issued the Old Testament shortly after

the last date. His labors were not confined to the translation of the

Sacred Scriptures. His greatest work was a "Dictionary of the Chinese

Language," published in 1818 by the Hon. East India Company at a cost of

£15,000. He also edited a Chinese grammar. The degree of Doctor of

Divinity was conferred on him by the University of Glasgow.

In 1817, Dr. Morrison accompanied Lord Amherst in his embassy to Pekin,

and afterward, as the last great work of a noble life, founded an

Anglo-Chinese College at Malacca, to whose funds he left the bulk of his

property. On his return to England in 1823 for rest and change, his

great gifts and labors as a linguist and a missionary were cordially

recognized in many quarters. The Royal Society made him a member, and

King George IV. honored himself, as well as his distinguished subject,

by seeking an interview with him. In 1826 he returned to the field of

his missionary labors. On his death at Canton in 1834, England lost her

best Chinese scholar, and one of the most devoted, self-sacrificing, and

useful missionaries who ever left her shores.

THE REV. JOHN BURNET, PREACHER AND PHILANTHROPIST.

The eloquent and popular minister of Camberwell Green Congregational

Church, the _Rev. John Burnet_, who divided his time and energies

between preaching and philanthropic labors, is claimed by the craft as

one of the most gifted and useful men who have sprung from their

ranks.[175] He was of Highland descent, and was born in Perth, 13th

April, 1789. His early education at the High School of Perth must have

given him great advantage over most youths of the _souter_ fraternity.

How long he plied the awl we cannot say. Soon after his union with a

Christian Church in Perth his friends discovered his gifts as a speaker,

and encouraged his adoption of the ministry as a profession. To this end

they supplied him with funds, and for a time he studied with much

advantage under the Rev. William Orme of Perth. In 1815 Mr. Burnet

removed from Perth to Dublin, and soon afterward became an agent of the

Irish Evangelical Society. His labors at Cork proving acceptable to the

Independent Church there, he was invited to become their pastor, and for

fifteen years was well known by all the Protestants of the district as

an eloquent and faithful preacher. The growth of his congregation led to

the building of a handsome new chapel for his ministry in George Street.

But his labors were not confined to these localities (Cork and Mallow).

His biographer states that "he continually visited the other towns and

places in the South of Ireland, preaching in the court-houses,

market-places, and frequently in the halls of the resident nobility and

gentry--all the Protestants gladly giving him the requisite facilities.

On these journeys he had usually a free pass by the mails and coaches,

but he travelled a good deal on horseback."[176]

[175] See Campion's "Delightful History," p. 83.

[176] "Congregational Year-Book" for 1863, pp. 214-216.

To the obituary notice given in the Year-Book I owe the facts

given in this sketch.

It would have been an easy matter for Mr. Burnet to enter Parliament, if

he could have been persuaded to quit the ministry and devote himself

entirely to political life; for he was popular with the Liberals of his

day, had rare gifts as a speaker, and was thoroughly acquainted with

politics. But the best efforts of his friend Joseph Sturge, and the

offer of ample means to maintain the position of a member of Parliament,

failed to induce him to accept the flattering offer. He was constantly

employed as a platform speaker, and never refused his aid to any cause

"affecting the rights of the people or the progress of humanity."

For many years he was on the Committee of the Bible Society, the London

Missionary Society, the Irish Evangelical and the British and Foreign

Sailors' Societies. Yet with all this public work he never neglected the

duties of the pastorate, but occupied his pulpit efficiently from Sunday

to Sunday, and held several meetings during the week for the

instruction of his people. In 1845 his brethren of the Independent

Connection showed their esteem by electing him to fill the chair of the

Congregational Union.

In 1825 Mr. Burnet was summoned to give evidence before a committee of

the House of Lords on the state of the Catholic population in Ireland.

At first he declined to attend, saying that he could not leave his work,

for he had no one to supply his place in his absence. But a second

summons made it clear that he was bound to obey orders, and he

accordingly went up to London and gave the committee the benefit of his

extensive acquaintance with the religious condition of the South of

Ireland. His visit to London brought him again into the company of his

old friend Mr. Orme, who introduced him to the congregation, of which

Mr. Orme was the pastor, at the Mansion House Chapel. On his death in

1830, Mr. Burnet was invited to succeed his friend as the pastor of the

church. This pastorate he held for thirty-two years, till the day of his

death. In 1852 the new and costly building opposite Camberwell Green was

built, the congregation removing thither from the old "Mansion House."

Mr. Burnet was best known for his philanthropic labors, chiefly in

connection with the anti-slavery cause. In this work he labored side by

side, and on intimate terms of friendship, with Wilberforce, Brougham,

Zachary Macaulay, Lord Macaulay, Sir T. F. Buxton, and other advocates

of freedom for the slave. "His labors," it is said, "in committee were

continuous and valuable, and his good sense and sound judgment were not

seldom needed in the conduct of this great movement. He went frequently

on deputations to the Government, and was obliged to spend much time at

the House of Commons to be near the anti-slavery leaders in all times of

difficulty, and by this means became acquainted with the leading public

men of the day, who admired his straightforward character, readiness,

and humor." He died at the age of seventy-three, June 10th, 1862.

JOHN KITTO, D.D., THE BIBLICAL SCHOLAR.

Very few illustrious men have been so heavily handicapped in the race of

life and the pursuit of knowledge as the eminent Biblical scholar, _John

Kitto_, who was born at Plymouth, 4th December, 1804.[177] Added to

poverty, the want of proper food and clothing, he had to endure in early

life the deprivation of natural guardians and friends, terrible cruelty

from a master under whose care he was placed, and, worst of all, the

entire loss of the sense of hearing, so that from the age of twelve to

the day of his death he never could hear a sound of any description.

Deeply pathetic is the story of his early life as told by himself in his

journal and letters. His father was a working mason at Plymouth, who had

lost a good business by intemperate habits. When John was only four

years old, his grandmother, who could not endure the sight of his misery

at home, engaged to bring him up. This good woman was the guardian angel

of Kitto's childhood, and did more, perhaps, than any one else to mould

his character. It was a sad day for him when she was compelled by

poverty and illness to break up her home and go with her little ward to

live with his parents. He had already become fond of reading, and had

even tried his hand at writing tales for the amusement of his childish

companions and the more serious purpose of earning a few pence to buy

books. One day, when working with his father, he fell from the top of a

house thirty-five feet high, and was carried home in a state of

unconsciousness. After lying in this state for a fortnight, he awoke to

discover to his dismay that he was absolutely deaf. He had asked for a

book which a neighbor had lent him just before the accident, and when

his friends found that he could not hear their reply, one of them took

up a slate and _wrote_ upon it. "Why do you not speak?" he cried. "Why

do you _write_ to me? Why not speak? Speak, speak!" "Then," he tells us,

"those who stood around the bed exchanged significant looks of concern,

and the writer soon displayed upon his slate the awful words, 'YOU ARE

DEAF!' Did not this utterly crush me? By no means. In my then weakened

condition nothing like this could affect me. Besides, I was a child; and

to a child the full extent of such a calamity could not be at once

apparent. However, I knew not the future--it was well I did not; and

there was nothing to show me that I suffered under more than a temporary

deafness, which in a few days might pass away. It was left for time to

show me the sad realities of the condition to which I was reduced."

[177] "Memoirs of John Kitto, D.D.," by R. E. Ryland,

M.A. Edinburgh: William Oliphant & Sons, 1856.

At the age of fifteen he was sent to the workhouse, scarcely

understanding what was being done with him. On realizing his true

position in this place, "his anguish was indescribable." Yet in Kitto's

time this place was hardly like an ordinary modern workhouse. It had

long borne the name of _The Hospital of the Poor's Portion_, was founded

in 1630 by Gayer, Colmer, and Fowell, and endowed in 1674 by Lanyon with

£2000, and in 1708 was converted into a poorhouse by Act of Parliament.

It had apartments for boys, who were admitted on Hele's and Lanyon's

charities. Young Kitto was kindly treated by the guardians, even being

allowed to go out every day, and for a long time to sleep at home. His

occupation was the making of _list shoes_, in which he became so

proficient that he was sent out as an apprentice to a shoemaker in the

town, who treated him so savagely that the humane guardians quashed the

agreement and took him again under their care. But even in this wretched

situation, where he was often compelled to work sixteen or eighteen

hours a day, the poor deaf boy managed to go on with his studies; and in

his interesting work called "The Lost Senses," published twenty years

afterward, he remarks, "Now that I look back upon this time, the amount

of study which I did, under these circumstances, contrive to get

through, amazes and confounds me."

About a year after his return to the poorhouse, certain gentlemen in

Plymouth, who had come to hear of his superior abilities and passion for

reading, drew up a circular asking for funds to enable him to devote his

time entirely to study. This appeal was so successful that the poor

workhouse boy was placed under the care of a good friend, named Mr.

Barnard, to board and lodge, and allowed to go to the public library for

the purpose of reading and study. His course as a student was now fairly

open. In a few years he published his first book, "Essays and Letters,"

with a short memoir of the author. In 1825 his friend Mr. Groves of

Exeter was the means of sending him to the Church Missionary

Institution, London, where for a time he was employed as a printer. For

two years he resided at Malta in the service of this Society. After

this, an arrangement was made with his friend Mr. Groves which proved of

the utmost possible service to the diligent student, whose mind had long

been set on travelling as a means of increasing his knowledge. Mr.

Groves asked Kitto to accompany him to the East. Five years were spent

in a journey through Russia, Persia, and Asiatic Turkey, during which

"the deaf traveller" obtained the vast stores of information of which he

made such good use in the various works written on his return to

England. In 1833 he was engaged by Mr. Charles Knight, the well-known

publisher, to write for the _Penny Magazine_, and wrote for that journal

a number of articles entitled "The Deaf Traveller." He contributed many

articles also to the _Penny Cyclopædia_. His best known works are "The

Pictorial Bible," "The Pictorial Sunday Book," "Cyclopædia of Biblical

Literature," "The Lost Senses," "Journal of Sacred Literature," and

"Daily Bible Illustrations," a work of great value, in eight volumes. In

1844 the University of Giessen conferred on him the diploma of D.D., and

in the following year he was elected a Fellow of the Society of

Antiquaries. Notwithstanding his immense labors and the great value of

his writings, he was, toward the close of his life, considerably

embarrassed by pecuniary difficulties, which were alleviated, but not

entirely removed, by a Government pension of £100 per year. John Kitto

died and was buried at Cannstatt, in Germany, 25th November, 1854, at

the age of forty-nine.

SCIENCE.

WILLIAM STURGEON, THE ELECTRICIAN.

The name of _William Sturgeon_, so honorably connected with the science

of electricity and magnetism, has a fair claim to be entered on this

list. Sturgeon was a Lancashire man, born at Wittington in that county

in 1783. All his youth was spent at the shoemaker's stall. On arriving

at manhood he abandoned this quiet, peaceful occupation for the life of

a soldier. After two years' service in the militia he enlisted in the

Royal Artillery. Like William Cobbett, he found it possible to read in

the midst of the distractions of the barrack-room. His chief attention

was given to the study of electricity and magnetism, which at that time

were attracting a great deal of attention on the part of men of

science.[178] The first proof Sturgeon gave of special and extensive

knowledge on the subject was in the papers which he contributed to the

_Philosophical Magazine_ in 1823-24. In 1825 he published an account of

certain magneto-electric appliances, for which the Society of Arts

awarded him their silver medal and a purse containing £30. About this

time, that is, soon after leaving the army, he was appointed to the

chair of experimental philosophy in the East India Company's Military

Academy at Addiscombe. His pamphlet, published in 1830, on "Experimental

Researches in Electro-Magnetism and Galvanism," described his own

experiments, which issued in an improved method of preparing plates for

the galvanic battery; a method still found, in many respects, to be the

best. He invented the electro-magnetic-coil machine, now used very

frequently by medical men in giving a succession of shocks to the

patient, and still preferred by the faculty to other instruments for

this purpose. This industrious and original investigator was also the

inventor of a method of driving machinery by electro-magnetism; but he

little dreamt, it may be, of the extent to which electricity would be

employed in these days as a motive power and for lighting purposes. He

edited the "Annals of Electricity, Magnetism, and Chemistry," and

published his own works in one volume a few years before his death. Like

many inventors, he never made a fortune, but died poor. A Government

pension of £50 per annum came to relieve him of his cares only the year

before his death, which occurred in 1850.

[178] Magneto-electricity was discovered by Oersted in

1820.

POLITICIANS.

THOMAS HARDY, OF "THE STATE TRIALS."

The "_gentle_ craft." has been as prolific of fiery politicians as of

peaceful poets. We have to speak now of two men who were connected

respectively with the political agitations of the eighteenth and

nineteenth centuries.

In the year 1794, when the events of the French Revolution had convulsed

the whole of Europe, society in England was stirred to its depths, and

grave fears were entertained by the King and his Parliament lest the

spirit of revolution should break loose in this country. Such fears were

not altogether unfounded. Societies sprang up whose object was reform,

by legitimate means if possible, but if not, by violence and bloodshed.

One of the strongest of these societies existed in London, and had

carried its proceedings to such a pitch that four of its leading

members were brought to trial on a charge of treason and sedition. It is

a remarkable fact that of these four men--Hardy, Horne-Tooke, Thelwall,

and Holcroft--the first and last belonged to the class of

shoemakers.[179]

[179] A story is told of Sir Robert Peel which is

worth repeating here. A deputation of working-men once waited

on Sir Robert to lay the wants of the trades' societies before

him. The two speakers selected by the deputation were

shoemakers. On learning this interesting fact, the statesman

turned to the sons of Crispin and said, half in earnest and

half in jest, "How is it that you shoemakers are foremost in

every movement? If there is a plot or conspiracy or

insurrection or political movement, I always find that there is

a shoemaker in the fray!"

It is a singular fact that the shorthand notes of Hardy's trial

were taken down by another illustrious shoemaker--Manoah Sibly

(see above). There is a printed copy of these notes in the

British Museum, published 1795.

_Thomas Hardy_ was the secretary of the Association, and had to bear the

brunt of the trial, in which he was defended by the Honorable Thomas

Erskine. Speaking of these famous state trials, Henry Crabb Robinson,

who was then living at Colchester, says, "I felt an intense interest in

them. During the first trial I was in a state of agitation that rendered

me unfit for business. I used to beset the post-office early, and one

morning at six I obtained the London paper with NOT GUILTY printed in

letters an inch in height, recording the issue of Hardy's trial. I ran

about the town knocking at people's doors and screaming out the joyful

words. Thomas Hardy, who was a shoemaker, made a sort of circuit, and

obtained, of course, many an order in the way of his trade.... Hardy was

a good-hearted, simple, and honest man. He had neither the talents nor

the vices which might be supposed to belong to an acquitted traitor. He

lived to an advanced age and died universally respected."[180] Hardy

died in the year 1831, in his eighty-second year, having been born in

1751. At the close of his life he was connected with the Wesleyan

Methodists. His monument may still be seen in the Bunhill Fields Burying

Ground, opposite the City Road Chapel, London.

[180] H. C. Robinson's Diary, vol. i. pp. 26, 27.

GEORGE ODGER, POLITICAL ORATOR.

It has been remarked above, that shoemakers, whether "illustrious" or

not, have played a prominent part in connection with religious and

political reform. In proof of this we have only to ask the reader to

recall what has been said of Henry Michael Buch, Hans Sachs, George Fox,

Drs. Carey and Morrison, and John Pounds, among moral and religious

reformers; and such men as Hardy, Holcroft, and Thomas Cooper, in the

sphere of politics. The name of _George Odger_ deserves a place also in

this list of reformers and improvers of the world, for although his

field of labor was a very humble one, it was sufficient for the display

of fine qualities of mind and heart. Odger was one of the best specimens

this country has produced of a powerful class in modern society, called

"working-men politicians." His influence as a working-man among the

working-men of London was unrivalled in his day, and was always of a

wholesome and ennobling character. Professor Fawcett said "he was as

good and true a man as ever lived," paid a warm tribute to his "rare

intelligence and power and eloquence," and added, moreover, that if the

poor shoemaker "had been born in circumstances in which he could have

had the advantages of education, there would have been for him a career

as distinguished as any Englishman had achieved." John Stuart Mill also

held similar opinions in regard to Odger's excellent character and

remarkable abilities. Other members of Parliament have done honor to

Odger's worth, and recognized his unselfishness and patriotism as a

leader of the people. He was no vulgar demagogue, pandering to popular

passion, and seeking fame and power at any cost. His appeals were always

made to the intelligence of his hearers, and his demands for reform were

based on what he conscientiously regarded as principles of justice.

Throughout the American war, 1861-65, he sought to direct public opinion

against the slave-holding interest.

George Odger was born at Rogborough, near Plymouth, in 1813. His father

was a Cornish miner, and so poor that he was obliged to send his boy out

to earn his living at shoemaking as soon as he was able to work. It goes

without saying that under such circumstances he had no advantages of

education, and that he was indebted to his own efforts for any measure

of culture displayed in later life. In his youthful days he made

diligent use of every moment of leisure for the purpose of study, and

acquired an amount of general information which was of immense service

to him as a public speaker. His first attempts at speaking were made in

connection with the Reform movement. He rapidly acquired influence among

the working class, and was well known and respected both in London and

the provinces as a safe leader and counsellor of the people, so that in

the Liverpool and Kendal strikes he was accepted by both masters and men

as a mediator. In 1868 he stood for a time as a candidate for the newly

made borough of Chelsea, and in the following year he was accepted by a

large party as a candidate for Stafford, but in each case he retired

from the contest lest his candidature should damage the interests of his

party. In 1870 and 1874 he contested Southwark as a working-man's

candidate, but was not successful. In the former of these contests he

polled only 300 fewer votes than the elected candidate.

George Odger never followed any other trade than that of a shoemaker,

and was always in very humble circumstances. Shortly before his death a

subscription was raised by the Trade Union Congress at Newcastle to

supply the wants of his declining years, and in consequence of the

esteem in which he was held, "the result was liberal and prompt."[181]

After a long illness he died at his residence, Bloomsbury, London, 3d

March, 1877.

[181] "The Oracle," vol. vi. pp. 154, 237. London: 155

Fleet Street.

The honor done him at his funeral was such as many a nobleman might

envy. The _Times'_ report of the funeral says: "The remains of Mr. Odger

were borne to the grave at Brompton Cemetery with all the honors of a

public funeral. The crowd around the house of the deceased was immense."

The Shoemakers' Society, to which Odger belonged, held the foremost

place in the long procession which accompanied the remains of this

illustrious shoemaker to the grave. Members of the House of Commons, and

other men of position and influence in the great city, stood side by

side with the working-men of Clerkenwell, Southwark, and Bloomsbury, to

pay their last tribute of esteem to the memory of this truly estimable

man.

[Illustration: J. G. WHITTIER]

AMERICA.

NOAH WORCESTER, D.D., "THE APOSTLE OF PEACE."

America has her share of illustrious shoemakers. The United States can

boast of men worthy to stand on a level with the best examples of merit

the gentle craft can produce in the Old World. We select four

"representative men" from the long list that might be named, to whom we

shall chiefly devote our remaining space. These men show in their

character and life-work the best features of the New England type of the

American citizen. They are men of sterling moral and religious worth,

intense haters of tyranny and slavery, and war and intemperance, "sound

as gospel" in their political principles, "clear as Wenham ice" in their

transparency of character.

We are fain to believe that every intelligent person in the United

States knows the name of _Noah Worcester_, the "Apostle of Peace," as he

has been very justly styled. Every intelligent person also on the

British side of the Atlantic ought to know something of this good man.

He was one of the world's reformers, and commenced a movement which is

destined to deepen and widen in its influence until it becomes

universal, and changes for the better the entire condition of mankind.

We allude to the establishment of the Peace Society of

Massachusetts--the parent of numberless similar societies in America and

Europe. "I well recollect," says Dr. Channing,[182] "the day of its

formation in yonder house, then the parsonage of this parish; and if

there was a happy man that day on earth it was the founder of this

institution. This Society gave birth to all the kindred ones in this

country, and its influence was felt abroad. Dr. Worcester assumed the

charge of its periodical, and devoted himself for years to this cause,

with unabating faith and zeal; and it may be doubted whether any man

who ever lived contributed more than he to spread just sentiment on the

subject of war, and to hasten the era of universal peace. He began his

efforts in the darkest day, when the whole civilized world was shaken by

conflict and threatened with military despotism. He lived to see more

than twenty years of general peace, and to see through these years the

multiplication of national ties, an extension of commercial

communications, an establishment of new connections between Christians

and learned men throughout the world, and a growing reciprocity of

friendly and beneficent influence among different States, all giving aid

to the principles of peace, and encouraging hopes which a century ago

would have been deemed insane."

[182] Sermon entitled "The Philanthropist, a Tribute

to the Memory of the Rev. Noah Worcester, D.D." Channing's

Works, People's Edition, vol. ii. p. 251, etc. Belfast: Simms &

M'Intyre, 1843.

Noah Worcester, born at Hollis, New Hampshire, November 25th, 1758, was

the son of a farmer, and until the age of twenty-one worked on the farm.

His father's means were limited, and the education of the family was

stinted in consequence. When hostilities commenced between the American

Colonies and Great Britain, young Worcester, then only about eighteen

years of age, became a soldier and fought at the battle of Bunker's

Hill. It is said that his disgust with the vices of soldier life, and

horror at the awful sights of the battle-field, drove him from the army

and made him forever afterward a hater of war and an advocate of peace.

Returning to farm life, he divided his time between outdoor labor and

shoemaking, which occupation he followed when the darkness of night time

or the cold of winter prevented his working in the fields. He also

betook himself earnestly to the work of self-education. Like many

another shoemaker, he made his work-room his study. The materials for

the improvement of his mind lay all round his bench--books, pens, ink,

paper, etc. An early marriage increased the difficulties of his

situation as a poor student, yet he managed by dint of extraordinary

application to improve himself and become fit for the ministry before he

had reached the age of thirty. His first church was small, and his

salary amounted to only two hundred dollars (£45.) Many of the members

were poor, and the conscientious pastor could not allow them to pay

their share to his support. On this account he often gave up as much as

a quarter of his salary in the year, getting through as best he could by

a little farming and a good deal of shoemaking. When times were bad he

turned his "study" into a day-school and taught the children of his

parishioners for nothing. "His first book was a series of letters to a

Baptist minister, and in this he gave promise of the direction the

efforts of his life were to assume." Its aim was to promote unity among

men of different denominations. Later on he published a remarkable book,

which made no small stir in its day, entitled "Bible News Relating to

the Father, Son, and Holy Spirit;" and a second on the same subject,

under the title "Letters to Trinitarians." "These works," says Channing,

"obtained such favor, that he was solicited to leave the obscure town in

which he ministered, and to take charge in this place (Brighton, Mass.)

of a periodical at first called the _Christian Disciple_, and now better

known as the _Christian Examiner_."[183]

[183] Written in 1837.

At length he issued, in 1814, the famous pamphlet by which his name

became known and honored among Christian men and lovers of peace

throughout the world. It bore the title "A Solemn Review of the Custom

of War." No more effective tract was ever printed. It was translated

into several of the languages of Europe. The impression it produced in

America led to the formation of the "Peace Society of Massachusetts."

Worcester's views on war were identical with those of the Society of

Friends. "He interpreted literally the precept, 'Resist not evil,' and

believed that nations as well as individuals would find safety as well

as fulfil righteousness in yielding it literal obedience.... He believed

that no mightier man ever trod the earth than William Penn when entering

the wilderness unarmed, and stretching out to the savage a hand which

refused all earthly weapons in token of peace and brotherhood." So

absorbed was he in this great theme, that he declared, eight years after

his famous pamphlet was issued, that "its subject had not been out of

his mind when awake an hour at a time during the whole period." He died

at Brighton, Mass., in his eightieth year, 31st October, 1838. It was

his wish to have written on his tombstone the words, "He wrote the

'Friend of Peace.'" Dr. Channing's testimony to Dr. Worcester's

character is the highest one man can bear to another. He says, "Two

views of him particularly impressed me. The first was the unity, the

harmony of his character. He had no jarring elements. His whole nature

had been blended and melted into one strong, serene love. His mission

was to preach peace, and he preached it, not on set occasions or by

separate efforts, but in his whole life.... My acquaintance with him

gave me clearer comprehension of the spirit of Christ and the dignity of

man."

Worcester received his degree of Master of Arts from Dartmouth College,

and his diploma of Doctor of Divinity from Harvard.

ROGER SHERMAN, ONE OF THE SIGNERS OF THE DECLARATION OF INDEPENDENCE.

Another famous American citizen, contemporary during the early part of

his life with Noah Worcester, was Roger Sherman, who was born at Newton,

Massachusetts, 19th April, 1721. Until the age of twenty-two he was a

shoemaker, and from the age of twenty supported his widowed mother and

the younger members of the family, and found the means to enable two

brothers to enter the ministry. At this time he devoted his leisure to

the study of mathematics and astronomy. In 1743 he laid aside the awl,

and left his native place to settle at New Milford, Connecticut, where

he joined his elder brother in keeping a small store. His

accomplishments very soon led to his appointment as surveyor of roads.

While holding this office he began the study of law, and made such

progress that in 1745, at the age of twenty-four, he was admitted to the

bar. In 1748 he began to supply the astronomical calculations for a New

York almanac. His life as a legislator commenced with his membership of

the Connecticut Assembly, where he held a seat during several sessions.

The appointment of Judge of the Court of Common Pleas was given him in

1759, and again in 1765, at New Haven, whither he had removed four years

previously. He was made an assistant in 1766, and held the office for

nineteen years. The judgeship was not resigned until 1789, part of the

time since his appointment having been spent on the bench of the

Superior Court.

Roger Sherman's connection with the American Congress was long and

highly honorable. He became a Congressman in 1774, and served his

country faithfully in that capacity for nearly twenty years till the

time of his death, at which time he held a seat in the Senate of the

United States. He was appointed also as a member of the Council of

Safety. During the last nine years of his life he was Mayor of New

Haven. For many years he held the honorable office of treasurer of Yale

College.

In the year 1766 Sherman was placed on the Commission appointed to

draught the Declaration of Independence, and he was one of those who

afterward signed the Declaration. Having been one of those who framed

the old "Articles of Confederation," and a very useful member of the

Constitutional Convention of 1787, his services in obtaining the

indorsement or ratification of the Constitution by his own State

Convention (_i.e._, of Connecticut) were of the utmost value.

The foregoing statements will sufficiently show how well the quondam

shoemaker of Massachusetts earned the noble name of Patriot. Few men in

his day did more solid and lasting public work. Although he was a man of

remarkably cool, deliberate judgment, he was none the less an enthusiast

in the cause of political freedom and independence. During the War of

Independence he urged his compatriots by every means in his power to

resist the English claims to impose taxation upon the colonies. He never

swerved for a moment from the view he first took on the crucial question

of "taxation without representation," but always avowed his firm

conviction that "no European Government would ever give its sanction to

such unfair legislation." His rectitude and integrity were

unimpeachable, and his "rare good sense" made him a man of mark even

among the noteworthy men of the first Federal Congress. Mr. Macon used

to say of him, "Roger Sherman had more common-sense than any man I ever

knew;" and Thomas Jefferson was wont to declare that Roger Sherman was

"a man who never said a foolish thing in his life." To this opinion of

his judgment and mental qualities may be added a valuable estimate of

his moral and religious character. Goodrich[184] says that Sherman

"having made a public profession of religion in early life, was never

ashamed to advocate the peculiar doctrines of the Gospel, which are

often so unwelcome to men of worldly eminence. His sentiments were

derived from the Word of God, and not from his own reason."

[184] In "American Biographical Dictionary." Boston:

J. P. Jewett & Co.

The life of this man of "patriot fame"[185] came to an end July 23d,

1793. His good name is in no danger of being lost to posterity, for in

addition to his own personal claim to immortality, he gave "hostages to

fortune" in a family of fifteen children, one of whom, his namesake,

died in 1856 at the patriarchal age of eighty-eight.

[185] See the allusion to Sherman in Whittier's lines,

given below.

HENRY WILSON, "THE NATICK COBBLER."

Among the political leaders of modern times _Henry Wilson_ long held a

conspicuous place in the United States. His early connection with the

gentle craft procured for him the familiar and not unfriendly sobriquet

"The Natick Cobbler." Wilson was born at Farmington, New Hampshire,

February 16th, 1812. From his schoolboy days until he entered on

political life he seems to have been connected both with shoemaking and

farming, but chiefly with the former occupation. Part of his time, viz.,

from 1832 to 1837, he was a thorough-going son of Crispin, working on

the stool from daylight till dusk. From 1837 to 1840 he was still

connected with the trade, but in the more ambitious position of a "shoe

manufacturer." In the year 1840 he devoted himself to the life of a

politician. The office of President of the Massachusetts Senate was held

by him in 1851 and 1852. Three years after this he became a senator as a

representative of the same State. This honor he held for seventeen

years, that is, till 1872. In 1861 he was made Colonel of the

Twenty-second Massachusetts Volunteers. The highest office to which he

attained was that of Vice-President of the United States, which post he

held from 1872 to 1875, the year of his death. Henry Wilson was held at

the time of his death in general and hearty esteem for the valuable

services which he had rendered for thirty-five years to his country.

Like many another famous son of St. Crispin, _The Natick Cobbler_ was a

friend of freedom and a sworn foe to all kinds of tyranny. For many

years he stood side by side with the best men in the Northern States,

fighting the battle of liberation for the slaves, and at last was

permitted to rejoice with them in the triumph of the good cause.

One is very much tempted to multiply instances of men like Wilson, who,

having begun life as shoemakers, found their way into the Congress of

the United States. _Seven_ such men at least have sat in Congress during

the present century.[186] It may also be mentioned here that Franklin

in his Autobiography speaks of a member of the _Junto_, a "William

Parsons, bred a shoemaker, but loving reading, who acquired a

considerable share of mathematics," and "became surveyor-general;" and

that Philip Kirtland, a shoemaker from Sherrington, Buckinghamshire, who

settled at Lynn, Mass., in 1635, was the founder of the immense trade in

boots and shoes for which that city has obtained an unrivalled name

throughout the States.

[186] These are Roger Sherman and Henry Wilson,

already noticed, and Daniel Sheffey, Gideon Lee, William

Claflin, John B. Alley, and H. P. Baldwin. In answer to the

question, "What shoemaker has risen to political or literary

eminence in the United States?" a writer in the Philadelphia

_Dispatch_, besides speaking of the four remarkable men we have

selected as examples, says, "There are other famous names of

graduates from that profession. _Daniel Sheffey_ of Virginia

learned the trade, and worked at it many years, and from 1809

to 1817 represented his district in the Congress of the United

States. His retort to John Randolph of Roanoke, who taunted him

on the floor of Congress with his former occupation, was, 'The

difference, sir, between my colleague and myself is this, that

if his lot had been cast like mine in early life, instead of

rising, by industry, enterprise, and study, above his calling,

and occupying a seat on this floor, he would at this time be

engaged in making shoes on the bench.' ... _Gideon Lee_, a

mayor of New York City, and a member of Congress from about

1840 to 1844, was a working shoemaker, and afterward a leather

dealer. _William Claflin_, an ex-governor of Massachusetts and

a member of Congress, worked at the shoemaker's trade when

young, and is now at the head of a very large

shoe-manufacturing firm. _John B. Attey_, an ex-member of

Congress from Massachusetts, was in the shoe trade, as was also

_H. P. Baldwin_, ex-governor of Michigan, and ex-member of

Congress from that State."

J. G. WHITTIER, "THE QUAKER POET."

The last name we have to give in this long, but still incomplete, list

of illustrious shoemakers is that of _John Greenleaf Whittier_, who

happily is still living to charm and educate the English-speaking people

on both sides of the Atlantic with his simple, spirit-stirring poetry.

Whittier is frequently spoken of in the States as _the Quaker Poet_.

This designation is sufficiently distinctive, for poets are not very

numerous in the Society of Friends. Preachers, patriots,

philanthropists, orators, and writers of prose are numerous enough, but

poets are very hard to find in this intensely earnest and practical

religious community.

Like his coreligionists in every generation since the days of George Fox

and William Penn, Whittier is "right on all points" relating to social

and religious reform. The assistance his vigorous, thrilling lines have

given to every philanthropic movement in the United States is beyond

calculation. For many years he was the _Hans Sachs_ or _Ebenezer

Elliott_ of the Liberation cause, giving similar help by his songs to

the work of emancipation in America to that which the German gave to the

cause of Protestantism on the continent of Europe, and the Englishman

gave to the labors of the Anti-Corn Law League in Great Britain.

His father was a farmer at Haverhill, Massachusetts, where the poet was

born in 1807. He remained on the farm until he was nearly nineteen years

of age, and divided his time between field-work and shoemaking. In 1825

he was sent to a college belonging to the Society of Friends. Four years

after this he became editor of _The American Manufacturer_, which office

he held for only twelve months, and then resigned in order to take the

management of the _New England Weekly Review_. In 1832 he went back to

the old home, worked on the farm, and edited _The Haverhill Gazette_.

Twice he represented Haverhill in the State Legislature. All through

life he has been a strong and consistent anti-slavery advocate, and at

various times has been made secretary of societies and editor of papers

whose aim has been the abolition of slavery. About 1838-39 he became the

editor of the _Pennsylvania Freeman_, an ardent anti-slavery paper. It

required no small amount of courage to advocate freedom for the slave in

those days. On one occasion Whittier's office was surrounded by a mob,

who plundered and set fire to the building. His published works in prose

and verse are very numerous, beginning with the "Legends of New England"

in 1831, and coming down to volumes of verse like "The King's Missive,

Mabel Martin, and Later Poems," etc.,[187] published within the last few

years. Through all his writings there runs a healthy moral tone, and his

poetry is no less distinguished for purity of sentiment than for

sweetness of numbers and true poetic fire. No man in New England, nor,

indeed, in the States, has earned a better title to the thanks and

esteem of his fellow-countrymen than the "Quaker Poet," who began the

hard work of life by blending the duties of the farm with the occupation

of a shoemaker. Whittier College at Salem, Iowa, was established and

named in his honor.

[187] In a review of this last volume of Whittier's

poems (Macmillan & Co.), a writer in the _Athenæum_ (February

18th, 1882) gives the following just estimate of Whittier's

character and merits as a man and a poet: "The poems in this

collection ... show that delicate apprehension of nature, that

deep-seated sympathy with suffering mankind, that unwavering

love of liberty and all things lovable, that earnest belief in

a spirit of beneficence guiding to right issues the affairs of

the world, that beautiful tolerance of differences--in a word,

all those high qualities which, being fused with imagination,

make Mr. Whittier, not indeed an analytical and subtle poet,

nor a poet dealing with great passions, but what he is

emphatically, the apostle of all that is pure, fair, and

morally beautiful.

Whittier has never forgotten his connection with the gentle craft in

early life; nor has he been ashamed to own fellowship with its humble

but worthy members. What he thinks of the craft itself, and of the

spirit of the men who have followed it, may be learned from his lines

addressed to shoemakers in the "Songs of Labor," published in 1850:

TO SHOEMAKERS.

Ho! workers of the old time, styled

The Gentle Craft of Leather!

Young brothers of the ancient guild,

Stand forth once more together!

Call out again your long array,

In the olden merry manner!

Once more, on gay St. Crispin's Day,

Fling out your blazoned banner!

Rap, rap! upon the well-worn stone

How falls the polished hammer!

Rap, rap! the measured sound has grown

A quick and merry clamor.

Now shape the sole! now deftly curl

The glossy vamp around it,

And bless the while the bright-eyed girl

Whose gentle fingers bound it!

For you, along the Spanish main

A hundred keels are ploughing;

For you, the Indian on the plain

His lasso-coil is throwing;

For you, deep glens with hemlock dark

The woodman's fire is lighting;

For you, upon the oak's gray bark

The woodman's axe is smiting.

For you, from Carolina's pine

The rosin-gum is stealing;

For you, the dark-eyed Florentine

Her silken skein is reeling;

For you, the dizzy goatherd roams

His rugged Alpine ledges;

For you, round all her shepherd homes

Bloom England's thorny hedges.

The foremost still, by day or night,

On moated mound or heather,

Where'er the need of trampled right

Brought toiling men together;

Where the free burghers from the wall

Defied the mail-clad master,

Than yours, at Freedom's trumpet-call,

No craftsmen rallied faster.

Let foplings sneer, let fools deride--

Ye heed no idle scorner;

Free hands and hearts are still your pride,

And duty done your honor.

Ye dare to trust, for honest fame,

The jury Time empanels,

And leave to truth each noble name

Which glorifies your annals.

Thy songs, Hans Sachs, are living yet,

In strong and hearty German;

And Bloomfield's lay, and Gifford's wit,

And patriot fame of Sherman;

Still from his book, a mystic seer,

The soul of Behmen teaches,

And England's priestcraft shakes to hear

Of Fox's leathern breeches.

The foot is yours; where'er it falls,

It treads your well-wrought leather,

On earthen floor, in marble halls,

On carpet, or on heather.

Still there the sweetest charm is found

Of matron grace or vestal's,

As Hebe's foot bore nectar round

Among the old celestials!

Rap, rap! your stout and bluff brogan,

With footsteps slow and weary,

May wander where the sky's blue span

Shuts down upon the prairie.

On beauty's foot, your slippers glance

By Saratoga's fountains,

Or twinkle down the summer dance

Beneath the crystal mountains!

The red brick to the mason's hand,

The brown earth to the tiller's,

The shoe in yours shall wealth command,

Like fairy Cinderella's!

As they who shunned the household maid

Beheld the crown upon her,

So all shall see your toil repaid

With heart and home and honor.

Then let the toast be freely quaffed,

In water cool and brimming--

"All honor to the good old Craft

Its merry men and women!"

Call out again your long array,

In the old time's pleasant manner:

Once more, on gay St. Crispin's Day,

Fling out his blazoned banner.

INDEX.

Adult schools at Gainsborough, started by J. F. Winks and T. Cooper, 171

Akiba, Ben Joseph, 194, 195

Alexander of Comana, 193

Alexandria, the pious cobbler of, 198

Alley, John B., 277

Andersen, Hans C., 210

Angling, book on, by Younger, 246, 247

Annianus of Alexandria, 192

Ansell and the battle of Aughrim, 245

Apelles and the cobbler, 191

Ashmole, Elias, and Partridge, 221

Askham, John, 248

Athenæum, quoted from, 115, 247, 278

Baldwin, H. P., 277

Baptist jubilee memorial, 131

Baptist missions commenced by Carey and Thomas, 141, 142

Barebones, Praise God, 216

Baudouin, the learned, 200

Baviad and Mæviad, 75, 82, 86-7

Benbow and nautical songs, 17

Bennet, John, poet, 229

Bennett, Timothy, of Hampton-Wick, 212

Bentinck, Lady, visits Carey when dying, 146

Berridge, John, and John Thorp, 257

Blacket, Joseph, 236, 242

Blanshard's Life of Bradburn, 65, 66, 67, 70

Bloomfield and Blacket, 239

Bloomfield, George, 94, 95, 96, 238

Bloomfield, Nathaniel, 94, 96, 98, 239

Bloomfield, Robert, a farmer's boy at Sapiston, 94

a ladies' shoemaker, 171

becomes a shoemaker, 94, 95

Birth and childhood, 94

his first poems, 96, 97

his mother, 94, 102

his last years, death, and burial, 101

life in London, 94, 101

list of his poems, 96, 97, 102-3

marriage of, 98

method of composing "The Farmer's Boy," 98

poetical tributes in "Blackwood," etc., 102, 103

Bloomfield, Robert, publishes "The Farmer's Boy," 99

Boehmen, Jacob, the mystic, 205-207

opinions of, by Charles I., William Law, &c., 206

Bowden, Mr., of Taunton, Lackington's master, 34

Bradburn, Samuel, and Charles Wesley, 66

and the clergyman, 68, 69

anecdotes of early preaching, 68

born at Gibraltar, 54

called to be a preacher, 61

circuits he travelled in, 64, 65, 66, 71

death and burial, 71

early life at Chester, 55-60

eloquence as a preacher, 67, 68

his conversion, 55-57

his father pressed into the army, 54

his first sermon, 61

his marriage with Betsy Nangle, 65

his marriage with Sophia Cooke, 66

his mother a Welshwoman, 54

his mother's death, note, 63

his wit and humor, anecdotes of, 70, 71

offered the pastorate of an Independent Church, 66

overtaken in a fault, 71

President of Wesleyan Conference, 67

Brizzio, Francesco, 208

Bruce's "Elegy written in Spring," 322

Buch, Henry Michael, "Good Henry," 201-203

Bunyan and Bradburn compared, 56

Burnet, Rev. John, 259-262

Bushey Park and Timothy Bennett, 213

Byron, Lord, allusion to Gifford, 93

Campion's "Delightful History of ye Gentle Craft," 193, 199, 242, 259

Capellini, _il Caligarino_, 207

Carey and Thomas sail for India, 142

Carey, Eustace, "Life of Dr. Carey," 131

William, abilities as a shoemaker, 131

and Rev. John Ryland, 131, 138

an enthusiast, 131, 132

apprenticed to a shoemaker, 133

baptized by Rev. J. Ryland, 135

D.D. conferred on him by Brown University, 144

first Bengali New Testament, 143

first marriage a mistake, 137

first sermon and pastorate, 135

first study of languages, 132, 133, 135

first thought of missions to heathen, 138

his death, 146

Carey, William his famous sermon at Nottingham, 141

his self-sacrificing spirit, 143

life briefly sketched, 129, 130

life in India, 142, 146

lives at Moulton, 137, 139

"Only a Cobbler," 132

pamphlet on Missions, 140

parentage and birth and childhood, 131, 132

Professor of Oriental Languages,

Calcutta, 129, 143

removes to Leicester, 140

Carlisle, Gifford's guardian, 205

Carlyle on _Hans Sachs_, 76, 77, 205

Thomas, and Thomas Cooper, 184

Carter, Edward, Esq., friend to John Pounds, 151, 157

Castell, Richard, "Ye Cocke of Westminster," 210

Caxton Printing Establishment and S. Drew, 121

Chambers's "Book of Days," 217

Channing on Noah Worcester, 271, 273

Charles, Rev. Thomas, of Bala, 139

Chartists and Thomas Cooper, 179, 182

Chartist Newspapers edited by Thomas Cooper, 181

Christ's Hospital and Richard Castell, 121

Claflin, William, Governor of Massachusetts, 277

Clarke, Dr. Adam, and Samuel Drew, 114, 122

Coke, Dr., and S. Drew, 122, 123

Coleridge, S. T., and Boehmen, 206

and shoemakers, 189

Cooksley, Dr., Gifford's friend, 80, 81

William, son of Dr. Cooksley, Gifford's will in favor of, 86

Cooper, _Robert_, mistaken for _Thomas_

Cooper, 186

Cooper, Thomas, a copyist at the Board of Health, 186

Cooper, Thomas, and "Stamford Mercury," 178

a sceptic, his lectures as, 185: _footnote_, 186

as a lecturer on Christianity, 187

becomes a shoemaker, 169

birth and parentage, 165

childhood at Exeter, 165-167

early studies while a shoemaker, 169-175

editorship and authorship in 1848-49, 185

final conversion to Christianity, 185, 186

first poem, 170

his connection with the Methodists, 177, 178

his excessive studies, 175, 176

his first published poems, 177

in Stafford Jail, 182-3

lectures at City Hall, London, on Theism, 186

life in Leicester, 180-3

life in Lincoln, 177

life in London, 179-180

Cooper, Thomas, list of his writings, 181-7

marries Miss Jobson, 177

professes Christianity in Baptism by immersion, 185

schoolboy days, 168, 169

sets up a school, 176

the railway accident, 186

Trial at Stafford and in London, 182-3

Craggs, Secretary, 216

Crispin and Crispianus, 197-199

Crispin anecdotes, 198-216, 223, 228, 242

Crocker, Charles, 247, 248

Cromwell and Fox, 249-51

Cruickshank and O'Neill, 244-6

Curwen's "History of Booksellers," 37, 45, 83

D'Albrione, Signor, 178

Davies, Ann, Gifford's lines on, 68, 87

Dekker, Thomas, 228

Della Cruscan School, 75, 82

Deloney's "History of Gentle Craft," 199, 228

Dennis, friend of Lackington, 40

Devlin, James, 242

Dey of Tripoli and Lieutenant Shovel, 20-21

D'Israeli, Mr., and Thomas Cooper, 183

"Dramatists, Early English," edited by Gifford, 75, 82

Drew, Samuel, as a preacher, 122, 123

as editor and author, list of works, 139-141

apprenticeship days, 111-113

attempts at poetry, 118-119

begins to study, 114-115

birth and childhood, 110-111

competes for prize of £1500, 122

conversion, joins the Wesleyans, 114

Defence of the Methodists, 119

his generosity, 117

his method of writing books while a shoemaker, 121

his works on immortality of the soul, 120

honors conferred on, 123, 124

last days, 124

lives in Liverpool and London, 124

marriage, 118

narrow escape from drowning, 113

quits the shoemaker's stall, 122

starts in business on £5, his thrift, 116

the midnight visitor, 118

writes "Remarks on Paine's Age of Reason," 118

Duncombe, T. S., M.P., and Thomas Cooper, 183

Elliott, Ebenezer, and John Younger, 246

Eyre, Sir Simon, Lord Mayor of London, 228

Fletcher, vicar of Madely and Bradburn, 62

Foster, John, 242

Fox, George, 249

Fullarton's "Lives of Eminent Englishmen," 84

Fuller, Rev. Andrew, the friend of Carey, 138, 141

Gainsborough the painter, 93

Gentle Craft, etc., origin of the terms, _note_, 198

George III. and Shillitoe, 254

Gifford, William, and Lord Grosvenor, 81, 82

childhood and youth, 76, 79

editorship of London "Quarterly," 75, 76, 83, 84

first attempts at verse, 79

his character, 83, 84

parentage and birth, 76

private tutor to Lord Belgrave, 81

story of the candle, 84

translations of Persius and Juvenal, 82

works his sums on pieces of leather, 78

Goethe's opinion of _Hans Sachs_, 204

Grafton, the duke of, and Bloomfield, 100

Grainger's "Biographical History," 215, 218, 219

Gray's Elegy, 232

Gregory Thaumaturgus, 143

Grosvenor, Lord, a friend to Gifford, 81, 82

Guilds or fraternities of shoemakers in Paris, 201-203

Guthrie, Dr., anecdotes and stories, 151

on John Pounds, 151, 152

Halifax, Lord, and Timothy Bennett, 212, 213

Hanley, Thomas Cooper's speech at, 182

Hardy, Thomas, 265, 266

"Helmsley," the tune, who composed it? 234

Hewson, Colonel, the Cerdon of Hudibras, 215-217

Holcroft, Thomas, 234

Hook, Dr., of Leeds, and Thomas Cooper, 186

Howard, John, 139

Hudibras and Colonel Hewson, 217

Hugh, Saint, 228

Huntingdon, William, S. S., 257-8

Imperial Dictionary of Biography, 244 257

Iphicrates, 219

Ireland, Dr., Lines to, by Gifford, 96

Jackson's Lives of Methodist Preachers, 232

Jameson, Mrs., on S. Crispin legendary art, 199

Jefferson on Roger Sherman, 275

Jerrold, Douglas, and Thomas Cooper, 183, 184

Jochanan, Rabbi, 194

Johnstone, J., 242

Jones, John, friend of Lackington, 35

Jong, Ludolph de, 209

Kettering, first collection for Baptist Missions, 141

Kingsley, Rev. Charles, and Thomas Cooper. 186

Kirtland, Philip, of Lynn, Mass., 277

Kitto, Rev. John, D.D., 261-4

Knowles, Herbert, "Lines," etc., 232

Krishnu, Carey's first convert in India, _note_, 146

Law, William, and Boehmen, 206

Lackington, James, and bargain-hunters, 39

apprenticeship, 33, 34

benefactions to Wesleyan denomination, 47

birth and parentage, 31

boyhood, vender of pies, almanacs. etc., 32

business and profits in 1791, 44

buys Young's "Night Thoughts," 38

courage as a boy--the ghost story, 32

death and burial, 47

extensive purchases, 42

first sale catalogue, 40

gives up shoemaking for book-selling, 38

goes to London, 1774, 37

helped by the Wesleyan Fund, 39

kindness to his relatives, 46

life in Bristol, 35, 36

marries Nancy Smith, 36

"Memoirs and Confessions," 29

motto for the door of his carriage, 30

"No credit" system, 41, 42

reads Epictetus, etc., 35

retires from business, 1798, 45

second marriage, 40

sets up a "chariot" and "country-house," 44

starts as bookseller, 38

strictures on the Wesleyans, 29

"Temple of the Muses," 29, 45

tour through England and Scotland, 45, 46

Lamb, Charles, on Shoemakers, 91, 227

Lacroix, "Manners and Customs of Middle Ages," 198

Lee, Dr. Samuel, 172

Gideon, Mayor of New York, 277

"Leisure Hour," articles on shoemakers, 211

Leno, John B., 248

Lestage, Nicholas, of Bordeaux, 203

Let the cobbler stick to his last, 191

"Literary Gazette " on Gifford, 93, 94

Living examples of illustrious shoemakers, 248

Llandaff, Earl of, and O'Neill, 245

Lofft, Capel, 99, 239, 243

Mackay, of Norwich, 225

Macon, Mr., on Roger Sherman, 275

Madan, Martin, and "Helmsley," 234

Marriage, remarks on, 136, 137

Marshman's "Carey, Marshman, and Ward," 131, 144, 145

John Clarke, author of "Carey, Marshman, and Ward," 145

Mr., Dr. Carey's friend and colleague, 143, 145

Meistersingers of Germany, 204

Men's and Women's _conscia recti_, 225-6

Milbanke, Miss (Lady Byron) and Blacket, 241

Miller, Thomas, and Thomas Cooper, 173, 180

Montgomery, Jas., and Thomas Cooper, 177

Morrison, Rev. Robert, D.D., 258, 259

Mutual Improvement Society at Gainsborough and T. Cooper, 171

Murray, John, and Gifford's editorial stipend, 83, 84

Murray, John, his "drawing-rooms," 83

Myngs, Sir Christopher, 19, 28, 219

Narborough, Sir John, 19-21, 219

Newton, Sir Isaac, and Boehmen, 206

Nichol, Rev. James, 239

Notes and Queries, 225

Odger, George, 266-8

Olivers, Thomas, 234

O'Neill, John, temperance poet, 244-6

"Oracle," The, 268

Parsons, William, of the _Junto_, 277

Partridge, Dr., 220-3

Peace Societies, founded in America, 273

Peel, Sir Robert, and shoemakers, 266

Polwhele, Rev. Mr., and S. Drew, 120

Pope John XXII., 209

Pope and Partridge, 221

and Savage, 230

Portraits of naval officers at Greenwich, 219

Pounds, John, begins teaching poor children, 153, 154

birth and childhood, 152, 153

gratitude of his old scholars, 156

his death, 157

his workroom described, 153, 154

kindness to his scholars, 156

memorials of, in Portsmouth, 158

method of teaching, 155-157

the roasted potato, 155

Pressgang, 53

"Purgatory of suicides," 179, 183

Purver, Anthony, 226

"Quarterly Review," 227, 243

on Baptist Missionary Society, 141, 142

Quarterlies, the Edinburgh and London, 75, 83, 84

Ragged schools, John Pounds a founder of, 151, 152

Raikes, Robert and Sophia Cooke start first Sunday-school, 66

Reading, growth of about 1790;

Lackington's remarks on, 43

Rigby, Richard, ballad-writer, 227, 228

Robinson, Henry Crabb, Diary, 206, 257, 266

Rousseau, Jean Baptiste, 209

Rowe, J. B., 228

Russell, Admiral, 22

Sachs, Hans, the Nightingale of the Reformation, 203-205

Sandon, Lord, and Thomas Cooper, 188

Savage, Richard, 230

Scott, Rev. Thomas, the Commentator, and Carey, 113, 114

Service, David, 242

Sheaf, Mr., Shoemaker and artist, and John Pounds, 151, 157

Sheffey, Daniel, of Virginia, 276

Shenstone and Woodhouse, 228

Sherman, Roger, 274, 275

Shillitoe, Thomas, 251, 255

Shoemakers and literature, 75

Shoemaker's holiday, the, 227

Shoemakers, large proportion of eminent men, 189, 190

Shovel, Captain, knighted by William III., 22

Shovel, Cloudesley, made captain, 21

Shovel, Sir C., admiral of the _Blue_ and _Red_ and _White_, 22

at battle of "La Hogue," 22

at battle of Malaga, 23

at capture of Barcelona, 23

at the siege of Waterford, 22

death by drowning, 23, 24

epitaph, 17

exploit as cabin boy, 19, 20

exploit as lieutenant, 20, 21

governor of Greenwich Hospital, _note_, 24

M.P. for Rochester, _note_, 24

portraits of, 17, 24

presented to Queen Anne, 23

William III.'s opinion of, 22

Sibly, Dr. Ebenezer, 282, 323

Sibly, Manoah, 266

Smerdon, Rev. T., prepares Gifford for Oxford, 81

Smith, Sidney, 75, 130, 145

Sons of shoemakers, 209

Souters of Selkirk, 213-215

Southey, Robert, 230, 255

Southey's article in "Quarterly Review" on Carey, etc., _note_, 141, 143, 145

Struthers, John, 243

Sturgeon, William, electrician, 264, 265

Sunday-school, the first, 66, 139

Sutcliffe, Rev. John, the friend of Carey, 136, 138, 140

Swift and Partridge, 222

Tyerman's Life of Wesley, 233

Toplady and Olivers, 233

Tinlinn, Watt, 214, 215

Timmins, Rev. T., remarks on John Pounds, 154-156

Tichbourne, Sir Thomas, Lord Mayor of London, 227

Thorp, John, 255-7

Thomas, Mr., Carey's colleague in first mission work, 141, 142

Value of books in 1775, _note_, 39

Warton, Thomas, and John Bennet, 229

Watts, Dr. Isaac, 210

Wesley, John, and Bradburn, 60, 63, 64, 65, 66, 71

and Olivers, 231-34

and Thorpe, 255

Weever's "Funeral Monuments," _note_, 198

Whately, Archbishop, 189

White, Henry Kirke, lines on Bloomfield, 103

Whitefield, George, and Olivers, 232

Whittaker, Rev. John, and S. Drew, 120, 122

Whittier, John Greenleaf, 227, 229

lines to "Shoemakers," 279-281

Wilberforce, William, remarks on Carey, 138

Williams, Dr. Edward, 256

Wilson, Bishop, friendship with Carey, 146

Wilson, Gavin, 242

Wilson, Henry, the Natick cobbler, 277-9

Wilson, Professor, his opinion of Bloomfield's poetry, 100

Wincklemann, J. J., 209

Winnifred, Saint, 227

Winks, Joseph, Foulkes, and Thomas Cooper, 171, 180, 186

Wolfe's "Burial of Sir J. Moore," 232

Woodhouse, James, 228

Worcester, Noah, D.D., 271-4

Wordsworth and Thomas Cooper, 184

Ye Cocke of Westminster, Richard Castell, 210

Younger, John, 246-7

THE END.

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wish for Messrs. Funk success in a venture which must involve a great

risk and much outlay.

"Dec. 8, 1881. C. H. SPURGEON."

Complete in 7 volumes. First 6 volumes now complete.

_Philip Schaff, D.D., the Eminent Commentator and the President

of the American Bible Revision Committee_, says: "The most

important and practical work of the age on the Psalter is 'The

Treasury of David,' by Charles H. Spurgeon. It is full of the

force and genius of this celebrated preacher, and rich in

selections from the entire range of literature."

_William M. Taylor, D.D., New York_, says: "In the exposition

of the heart 'The Treasury of David' is _sui generis_ rich in

experience and pre-eminently devotional. The exposition is

always fresh. To the preacher it is especially suggestive."

_John Hall, D.D., New York_, says: "There are two questions

that must interest every expositor of the Divine Word. What

does a particular passage mean, and to what use is it to be

applied in public teaching? In the department of the latter Mr.

Spurgeon's great work on the Psalms is without an equal.

Eminently practical in his own teaching, he has collected in

these volumes the best thoughts of the best minds on the

Psalter, and especially of that great body loosely grouped

together as the Puritan divines. I am heartily glad that by

arrangements satisfactory to all concerned the Messrs. Funk &

Co. are about to bring this great work within the reach of

ministers everywhere, as the English edition is necessarily

expensive. I wish the highest success to the enterprise."

=_Van Doren's Commentary._=

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=_Burial of the Dead._=

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=_The Deems' Birthday Book._=

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=_The Revisers' English._=

BY G. WASHINGTON MOON.

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=_What Our Girls Ought to Know._=

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THE STANDARD SERIES.

Best Books for a Trifle.

These books are printed in readable type, on fair paper, and are bound

in postal card manilla.

These books are printed wholly without abridgment, except Canon Farrar's

"Life of Christ" and his "Life of Paul."

* * * * *

No. Price.

1. John Ploughman's Talk. C. H.

Spurgeon. On Choice of Books.

Thomas Carlyle. 4to. Both $0 12

2. Manliness of Christ. Thomas

Hughes. 4to. 10

3. Essays. Lord Macaulay. 4to. 15

4. Light of Asia. Edwin Arnold. 4to. 15

5. Imitation of Christ. Thomas à

Kempis. 4to. 15

6-7. Life of Christ. Canon Farrar.

4to. 50

8. Essays. Thomas Carlyle. 4to. 20

9-10. Life and Work of St. Paul.

Canon Farrar. 4to. 2 parts, both 50

11. Self-Culture. Prof. J. S. Blackie.

4to. 2 parts, both 10

12-19. Popular History of England.

Chas. Knight. 4to. 2 80

20-21. Ruskin's Letters to Workmen

and Laborers. 4to. 2 parts, both 30

22. Idyls of the King. Alfred Tennyson.

4to. 20

23. Life of Rowland Hill. Rev. V. J.

Charlesworth. 4to. 15

24. Town Geology. Charles Kingsley.

4to. 15

25. Alfred the Great. Thos. Hughes.

4to. 20

26. Outdoor Life in Europe. Rev. E.

P. Thwing. 4to. 20

27. Calamities of Authors. I. D'Israeli.

4to. 20

28. Salon of Madame Necker. Part I.

4to. 15

29. Ethics of the Dust. John Ruskin.

4to. 15

30-31. Memories of My Exile. Louis

Kossuth. 4to. 40

32. Mister Horn and His Friends.

Illustrated. 4to. 15

33-34. Orations of Demosthenes. 4to. 40

35. Frondes Agrestes. John Ruskin.

4to. 15

36. Joan of Arc. Alphonse de Lamartine.

4to. 10

37. Thoughts of M. Aurelius Antoninus.

4to. 15

38. Salon of Madame Necker. Part

II. 4to. 15

39. The Hermits. Chas. Kingsley. 4to. 15

40. John Ploughman's Pictures. C.

H. Spurgeon. 4to. 15

41. Pulpit Table-Talk. Dean Ramsay.

4to. 10

42. Bible and Newspaper. C. H.

Spurgeon. 4to. 15

43. Lacon. Rev. C. C. Colton. 4to. 20

44. Goldsmith's Citizen of the World.

4to. $0 20

45. America Revisited. George Augustus

Sala. 4to. 20

46. Life of C. H. Spurgeon. 8vo. 20

47. John Calvin. M. Guizot. 4to. 15

48-49. Dickens' Christmas Books.

Illustrated. 8vo. 50

50. Shairp's Culture and Religion. 8vo. 15

51-52. Godet's Commentary on Luke.

Ed. by Dr. John Hall. 8vo, 2 parts,

both 2 00

53. Diary of a Minister's Wife. Part

I. 8vo. 15

54-57. Van Doren's Suggestive Commentary

on Luke. New edition,

enlarged. 8vo. 3 00

58. Diary of a Minister's Wife. Part

II. 8vo. 15

59. The Nutritive Cure. Dr. Robert

Walter. 8vo. 15

60. Sartor Resartus. Thomas Carlyle.

4to. 25

61-62. Lothair. Lord Beaconsfield.

8vo. 50

63. The Persian Queen and Other

Pictures of Truth. Rev. E. P.

Thwing. 8vo. 10

64. Salon of Madame Necker. Part

III. 4to. 15

65-66. The Popular History of English

Bible Translation. H. P. Conant.

8vo. Price both parts 50

67. Ingersoll Answered. Joseph Parker,

D.D. 8vo. 15

68-69. Studies in Mark. D. C.

Hughes. 8vo, in two parts 60

70. Job's Comforters. A Religious

Satire. Joseph Parker, D.D. (.London.)

12mo. 10

71. The Revisers' English. G. Washington

Moon, F.R.S.L. 12mo. 20

72. The Conversion of Children. Rev.

Edward Payson Hammond. 12mo. 30

73. New Testament Helps. Rev. W.

F. Crafts. 8vo. 20

74. Opium--England's Coercive Policy.

Rev. Jno. Liggins. 8vo. 10

75. Blood of Jesus. Rev. Wm. A.

Reid. With Introduction by E.

P. Hammond. 12mo. 10

76. Lesson in the Closet for 1883.

Charles F. Deems, D.D. 12mo. 20

77-78. Heroes and Holidays. Rev.

W. F Crafts. 12mo. 2pts., both 30

79. Reminiscences of Rev. Lyman

Beecher, D.D. 8vo. 10

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