CALVIN'S ARRIVAL AT GENEVA.
(SUMMER, 1536.)
[Sidenote: CALVIN ARRIVES AT GENEVA.]
One evening in the month of July, 1536, a carriage from France arrived
at Geneva. A man, still young, alighted from it. He was short, thin, and
pale; his beard was black and pointed, his organization weak, and his
frame somewhat worn by study; but in his high forehead, lively and
severe eyes, regular and expressive features, there were indications of
a profound spirit, an elevated soul, and an indomitable character. His
intention was to 'pass through Geneva hastily, without stopping more
than one night in the city.'[841] He was accompanied by a man and woman
of about the same age. The three travellers belonged to the same
family—two brothers and a sister. The foremost of them, long accustomed
to keep himself in the background, desired to pass through Geneva
unobserved. He inquired for an inn where he could spend the night: his
voice was mild, and his manner attractive. Scarcely a carriage arrived
from France without being surrounded by some of the Genevans, or at
least by French refugees; for it might bring new fugitives, obliged to
seek a country in which they were free to profess the doctrine of
Christ. A young Frenchman, at that time the friend and disciple of the
traveller, who had gone to the place where the carriage from France put
up, in order to see if it brought anybody whom he knew, recognized the
man with the intelligent face, and conducted him to an hotel. The
traveller was John Calvin, and his friend was Louis Du Tillet, ex-canon
of Angoulême, Calvin's travelling companion during his Italian journey.
From Strasburg, whither he had gone to meet Calvin, he had returned to
Geneva, no doubt because he thought that the war between Francis I. and
Charles V. would compel his friend to make a bend and pass through
Bresse and the valley of the Leman. This was actually what happened.
Calvin, who had come to Geneva without a plan and even against his will,
having sat down with Du Tillet in his room at the hotel, their
conversation naturally turned on the city in which they were, and of
which the reformer know but little. He learnt, either from his friend or
from others subsequently, what he probably knew something about already;
namely, that popery had been driven out of it shortly before; that the
zeal, struggles, trials, and evangelical labors of William Farel were
incessant; but that affairs were not yet 'put in order in the city;'
that there were dangerous divisions, and that Farel was contending
almost alone for the triumph of the Gospel. Calvin had long respected
Farel as the most zealous of evangelists; but it does not appear that
they had ever met. Du Tillet could not keep to himself the news of his
friend's arrival, and after leaving Calvin, he called on Master William.
'After discovering me, he made my coming known to others,' says
Calvin.[842]
[Sidenote: FAREL AND CALVIN.]
Farel, who had read the _Christian Institutes_, had recognized in the
author of that work the most eminent genius, the most scriptural
theologian, and the most eloquent writer of the age. The thought that
this extraordinary man was in Geneva, and that he could see and hear
him, moved and delighted Farel. He went with all haste to the inn and
entered into conversation with the youthful theologian. Everything
confirmed him in his former opinion. He had long been looking for a
servant of God to help him, yet had never thought of Calvin. But now a
flash of light shone into his soul, an inward voice said to him: This is
the man of God you are seeking. 'At the very moment when I was thinking
least about it,' he said, 'the grace of God led me to him.' From that
moment there was no hesitation or delay. 'Farel, who glowed with a
marvellous zeal for promoting the Gospel,' says Calvin, 'made every
effort to retain me.'[843]
Would he succeed? Seldom has there been a man who, like Calvin, was
placed in the influential position he was to occupy all his life, not
only without his concurrence but even against his will. 'Stay with me,'
said Farel, 'and help me. There is work to be done in this city.' Calvin
replied with astonishment: 'Excuse me, I cannot stop here more than one
night.'—'Why do you seek elsewhere for what is now offered you?' replied
Farel; 'why refuse to edify the Church of Geneva by your faith, zeal,
and knowledge?' The appeal was fruitless: to undertake so great a task
seemed to Calvin impossible. 'But Farel, inspired by the spirit of a
hero,' says Theodore Beza, 'would not be discouraged.' He pointed out to
the stranger that as the Reformation had been miraculously established
in Geneva, it ought not to be abandoned in a cowardly manner; that if he
did not take the part offered to him in this task, the work might
probably perish, and he would be the cause of the ruin of the
Church.[844] Calvin could not make up his mind; he did not want to bind
himself to a particular church; he told his new friend that he preferred
travelling in search of knowledge, and making himself useful in the
places where he chanced to halt. 'Look first at the place in which you
are now,' answered Farel; 'popery has been driven out and traditions
abolished, and now the doctrine of the Scriptures must be taught here.'
'I cannot _teach_,' exclaimed Calvin; 'on the contrary, I have need to
_learn_. There are special labors for which I wish to reserve myself.
This city cannot afford me the leisure that I require.'
He explained his plan. He wanted to go to Strasburg, to Bucer, and
Capito, and then putting himself in communication with the other doctors
of Germany, to increase his knowledge by continued study. 'Study!
leisure! knowledge!' said Farel. 'What! must we never _practise_? I am
sinking under my task; pray help me.' The young doctor had still other
reasons. His constitution was weak. 'The frail state of my health needs
rest,' he said.—'Rest!' exclaimed Farel, 'death alone permits the
soldiers of Christ to rest from their labors.' Calvin certainly did not
mean to do nothing. He would labor, but each man labors according to the
gift he has received: he would defend the Reformation not by his deeds
but by words.[845]
The reformer had not yet expressed his whole thought: it was not only
the work they asked him to undertake that frightened him, it was also
the locality in which he would have to carry it out. He did not feel
himself strong enough to bear the combat he would have to engage in. He
shrank from appearing before the assemblies of Geneva. The violence, the
tumults, the indomitable temper of the Genevese were much talked of, and
they intimidated and alarmed him. To this Farel replied, 'that the
severer the disease, the stronger the measures to be employed to cure
it.' The Genevese storm, it is true; they burst out like a squall of
wind in a gale; but was that a reason for leaving him, Farel, alone to
meet these furious tempests? 'I entreat you,' said the intrepid
evangelist, 'to take your share. These matters are harder than death.'
The burden was too heavy for his shoulders; he wanted the help of a
younger man. But the young man of Noyon was surprised that _he_ should
be thought of. 'I am timid and naturally pusillanimous,' he said. 'How
can I withstand such roaring waves?'[846] At this Farel could not
restrain a feeling of anger and almost of contempt. 'Ought the servants
of Jesus Christ to be so delicate,' he exclaimed, 'as to be frightened
at warfare?'[847] This blow touched the young reformer to the heart.
_He_ frightened!—_he_ prefer his own ease to the service of the Saviour!
His conscience was troubled and his feelings were violently agitated.
But his great humility still held him back: he had a deep sentiment of
his incapacity for the kind of work they wanted him to undertake. 'I beg
of you, in God's name,' he exclaimed, 'to have pity on me! Leave me to
serve Him in another way than what you desire.'
[Sidenote: THE IMPRECATION.]
Farel, seeing that neither prayers nor exhortations could avail with
Calvin, reminded him of a frightful example of disobedience similar to
his own. 'Jonah, also,' he said, 'wanted to flee from the presence of
the Lord, but _the Lord cast him into the sea_.' The struggle in the
young doctor's heart became more keen. He was violently shaken, like an
oak assailed by the tempest; he bent before the blast, and rose up
again, but a last gust, more impetuous than all the others, was shortly
about to uproot him. The emotion of the elder of the two speakers had
gradually increased, in proportion as the young man's had also
increased. Farel's heart was hot within him. At that supreme moment,
feeling as if inspired by the Spirit of God, he raised his hand towards
heaven and exclaimed: 'You are thinking only of your tranquillity, you
care for nothing but your studies. Be it so. In the name of Almighty
God, I declare that if you do not answer to His summons, He will not
bless your plans.' Then, perceiving that the critical moment had come,
he added an 'alarming adjuration' to his declaration: he even ventured
on an imprecation. Fixing his eyes of fire on the young man, and placing
his hands on the head of his victim, he exclaimed in his voice of
thunder: 'May God curse your repose! may God curse your studies, if in
such a great necessity as ours you withdraw and refuse to give us help
and support!'
At these words, the young doctor, whom Farel had for some time kept on
the rack, trembled. He shook in every limb; he felt that Farel's words
did not proceed from himself: God was there, the holiness of the
presence of Jehovah laid strong hold of his mind; _he saw_ _Him who is
invisible_. It appeared to him, he said, 'that the hand of God was
stretched down from heaven, that it lay hold of him, and fixed him
irrevocably to the place he was so impatient to leave.'[848] He could
not free himself from that terrible grasp. Like Lot's wife when she
looked back on her tranquil home, he was rooted to his seat, powerless
to move. At last he raised his head and peace returned to his soul; he
had yielded, he had sacrificed the studies he loved so well, he had laid
his Isaac on the altar, he consented _to lose his life to save it_. His
conscience, now convinced, made him surmount every obstacle in order
that he might obey. That heart, so faithful and sincere, gave itself,
and gave itself for ever. Seeing that what was required of him was God's
pleasure, says Farel, he did violence to himself, adding: 'And he did
more, and that more promptly, than any one else could have done.'
[Sidenote: CALVIN'S SUBMISSION.]
The call of Calvin in Geneva is perhaps, after that of St. Paul, the
most remarkable to be found in the history of the Church. It was not
miraculous, like that of the Apostle on the road to Damascus; and yet in
the chamber of that inn, there was the flash of light and the roar as of
thunder; the voice which the Lord made to sound in Calvin's heart,
terrified him, broke down his obstinacy, and prostrated him as if a
thunderbolt from heaven had struck him. His heart had been pierced; he
had bowed his head with humility, and almost prostrate on the earth he
had felt that he could no longer fight against God and kick against the
pricks. At the same time confidence in God filled his soul. He knew that
He who made him feel those 'stings'[849] had a sovereign remedy
calculated to heal all his wounds. Has not God said, 'Commit thy way
unto the Lord, and He shall bring it to pass?' The young man desired no
longer to run restive like a fiery courser, but, 'like a docile steed,
permit himself to be guided peaceably by the hand of his Master.'[850]
From that hour the propagation and defence of truth became the sole
passion of his life, and to them he consecrated all the powers of his
heart. He had still, after this solemn hour, to undergo, as he says,
'great anxiety, sorrow, tears, and distress.' But his resolution was
taken. He belonged to himself no longer, but to God. 'In everything and
in every place he would guide himself entirely by his obedience.' He
never forgot the fearful adjuration which Farel had employed. He had not
set himself (he thought) in the place he occupied, but had been put
there by the arm of the Almighty. Hence, whenever he met with obstacles,
he called to mind 'the hand stretched down from heaven,' and knowing its
sovereign power, he took courage.
The reformer did not, however, stop at Geneva immediately. On leaving
France, he had undertaken to accompany one of his relations, named
Artois, to Basle. For some days the brethren of Geneva refused to let
him go. At last, seeing that Calvin was decided, they confined
themselves to extorting from him an engagement to return; after which he
started for Basle with his relation. On the road he encountered fresh
importunities; the Churches, whom the author of the _Christian
Institutes_ saluted on his journey, desired to detain him.[851] Whether
these entreaties, on which Calvin had not reckoned before setting out,
proceeded from Lausanne, Neuchâtel, Berne, or rather from some other and
younger Churches, it is hard to say. At last he arrived at Basle, and
having finished his business returned to Geneva, probably in the latter
half of the month of August. But he had no sooner arrived than his
delicate health was shaken; he suffered from a severe cold, and was ill
for nine days.
[Sidenote: CALVIN'S VOCATION.]
When Calvin recovered from his indisposition, he at once set about the
work for which he had been detained. As he would have a crowd of
hearers—men and women, old and young, Genevese and strangers—the
cathedral of St. Pierre was assigned him. It was in that vast building,
where the mass had been so often sung, that Calvin was about to
inaugurate the reign of Holy Scripture. The gates of St. Pierre's
opened; the frail and humble, but powerful preacher entered the Gothic
portal; a numerous crowd made their way with him into the nave, whose
majestic grandeur seemed to harmonize so well with the new teaching that
was about to be heard in it; and soon his voice resounded under those
time-honored arches.
Calvin, coming after Luther and Farel, was called to complete the work
of both. The mighty Luther, to whom will always belong the first place
in the work of the Reformation, had uttered the words of faith with
power; Calvin was to systematize them, and show the imposing unity of
the evangelical doctrine. The impetuous Farel, the most active
missionary of the epoch, had detached men from Romish errors, and had
united many to Christ, but without combining them; Calvin was to reunite
these scattered members and constitute the assembly. Possessed of an
organizing genius, he accomplished the task which God had assigned him:
he undertook to form a church placed under the direction of the Word of
God and the discipline of the Holy Ghost. In his opinion, this ought to
be—not, as at Rome, the hierarchical institution of a legal religion;
nor, as with the mystics, a vague ideal; nor, as with the rationalists,
an intellectual and moral society without religious life. It is said of
the Word, which was God, and which was made flesh: _In_ _Him was life_.
Life must, therefore, be the essential characteristic of the people that
it was to form. Spiritual powers must—so Calvin thought—act in the midst
of the flock of Jesus Christ. It was not ideas only that the Lord
communicated to His disciples, but a divine life. 'In the kingdom of
Christ,' he said, 'all that we need care for is the _new man_.'
And this was not a mere theory: Calvin must see it put into action. Not
content with the reformation of the faith, he will combat that decline
of morality which has for so long filled courts, cities, and monasteries
with disorder. He will call for the conversion of the heart and holiness
of life; he will interdict luxury, drunkenness, blasphemy, impurity,
masquerades, and gambling, which the Roman Church had tolerated.
This strictness of discipline has brought down severe reproaches on the
reformer. We must confess that if Calvin did take a false step, it was
here. He conceded to man, to the magistrate, too great a share in the
correction of morals and doctrine: in the sixteenth century the
intervention of the State in the discipline of the Church disturbed the
only truly salutary action of the Word of God. Calvin cleansed with pure
water the gold and silver of the tabernacle, but left on it _one_
spot—the employment of the civil arm. We must not, however, accuse him
more than justice permits. He had to suffer from this action of the
temporal power much more than he employed it. Since 1532 the Genevese
government had set itself in the place of the bishop. We have seen its
orders to preach the Gospel without any admixture of human doctrines. A
little later it organized the grand disputation, demanded by Bernard,
and presided over it as judge. Did it not even go so far as to remove
from the people of Thiez the excommunication pronounced by the bishop?
Elsewhere we have described how in the Swiss cantons, and especially at
Zurich and Berne, the magistrates did the same. The intervention of
temporal authority proceeded from the temporal power. The Council of
Geneva had no intention of permitting a strange minister, a young man of
Noyon, to deprive them of prerogatives to which they clung strongly.
They claimed the right to regulate almost everything by their
decrees—from the highest things, the profession of faith, the regulation
of worship, and the government of the church, down to women's dress.
Calvin often protested against those pretensions, and on this point his
whole life was one long struggle. Far from blaming the reformer for
certain regulations he was obliged to permit, we should praise him for
the firmness with which he maintained, more than any other teacher of
the sixteenth century, the great principles of the distinction between
what is temporal and what is spiritual.[852]
[Sidenote: RESULTS OF HIS TEACHING.]
But he contributed still more forcibly by his direct teaching to scatter
the seeds of a true and wise liberty among the new generations.
Doubtless the sources of modern civilization are manifold. Many men of
different vocations and genius have labored at this great work; but it
is just to acknowledge the place that Calvin occupies among them. The
purity and force of his morality were the most powerful means of
liberating men and nations from the abuses which had been everywhere
introduced, and from the despotic vexations under which they groaned. A
nation weak in its morals is easily enslaved. But he did more. How great
the truths, how important the principles that Calvin has proclaimed!
He fearlessly attacked the papacy, _by which all liberty is
oppressed_,[853] and which during so many centuries had kept the human
mind in bondage; and broke the chains which everywhere fettered the
thoughts of man. He boldly asserted 'that there is _a very manifest
distinction_ between the spiritual and the political or civil
governments.'[854] He did more than this: the aim of his whole life was
to restore the supremacy of conscience. He endeavored to re-establish
the kingdom of God in man, and succeeded in doing so not only with men
of genius, but with a great number of obscure persons. These were the
men who, resolving to obey God above all things, were able to resist the
instruments of the pope, the Valois, Philip II., Alva, and their
imitators. While maintaining their liberty as regards faith, those noble
disciples of the Gospel—men such as Knox, Marnix de Sainte-Aldegonde,
and a multitude of other Christian heroes—learnt to maintain it in
earthly matters.[855] Such was the principal gate by which the different
liberties have entered the world.
Calvin did not confine himself to theories: he pronounced frankly
against the despotism of kings and the despotism of the people. He
declared that 'if princes _usurp any portion of God's authority_, we
must not obey them;'[856] and that if the people indulge in acts of mad
violence, we should rather perish than submit to them. 'God has not
armed you,' he said, 'that you may resist those who are set over you by
Him as governors. You cannot expect He will protect you, if you
undertake what He disavows.'[857] Nevertheless Calvin taught men to love
such eternal blessings, and said that it was better to die than to be
deprived of them. '_God's honor_,' he declared, '_is more precious than
your life_.' And from that hour we see those in the Netherlands and
elsewhere, who had learnt at Geneva to maintain freedom of conscience,
acquiring such a love for liberty that they claimed it also for the
State, sought it for themselves, and endeavored to give it to others.
Religious liberty has been, and is still, the mother of every kind of
liberty; but in our days we witness a strange sight. Many of those who
owe their emancipation in great part to Calvin, have lost all
recollection of it, and some of them insult the noble champion who made
them free.
Still, the establishment of temporal liberty was not the reformer's
object: it flows only from his principles, as water from a spring. To
proclaim the salvation of God, to establish the right of God—these are
the things to which he devoted his life, and that work he pursued with
unalterable firmness. He knows the resistance that men will oppose to
him: but that shall not check his march. He will batter down ramparts,
bridge over chasms, and unflinchingly trample under foot the barriers
which he knows are opposed to the glory of God and the welfare of man.
Calvin has a correct, penetrating, and sure eye, and his glance takes in
a wide horizon. He resists not only the chief enemy, popery, but
generously opposes those who seem to be on his side and pretend to
support him: there is no acceptance of persons with him. He discerns
manifold and grave errors hidden under the cloak of reform—errors which
would destroy from its foundation the edifice to whose building, those
who teach them, pretend to give their help. Whilst many allow themselves
to be surprised, he discovers the small cloud rising from the sea; he
sees the skies are about to be darkened and filled with storms, thunder,
and rain. At the sight of these tempests he neither bends nor hides his
head: on the contrary, he raises it boldly. 'We are called,' he says,
'to difficult battles; but far from being astonished and growing timid,
we take courage, and commit our own body to the deadly struggle.'
That man had occasioned astonishment at first by his youthful air and
the weakness of his constitution; but he had no sooner spoken than he
rose in the eyes of all who heard him. He grew taller and taller, he
towered above their heads. Every man presaged in him one of those mighty
intelligences which carry nations with them, gain battles, found
empires, discover worlds, reform religion, and transform society.
Calvin teaches in Geneva, he writes to those far beyond its walls. And
ere long we see something new forming in the world. A great work had
been commenced by the heroic Luther, who had a successor worthy of him
to complete it. Calvin gives to the Reformation what the pope affirms it
does not possess. There is a noise and a shaking, and the dry bones meet
together. The breath comes from the four winds, the dead live and stand
upon their feet, an exceeding great army. The Church of Christ has
reappeared upon earth. From the bosom of that little city goes forth the
word of life. France, Switzerland, the Netherlands, Germany, England,
Scotland, and other countries hear it. A century later, that same word,
borne by pious refugees or faithful missionaries, shall become the glory
and strength of the New World. Later still, it shall visit the most
distant isles and continents; it shall fill the earth with the knowledge
of the Lord, and shall gather together more and more the dispersed
families of the world round the cross of Christ in a holy and living
unity.
[Sidenote: A COUNCIL MINUTE.]
On the 5th of September, 1536, the Council of Geneva ordered these words
to be written in their public registers:
'_Master William Farel explains that the lecture which that Frenchman
had begun at St. Pierre's was necessary; wherefore he prayed that they
would consider about retaining_ _him and providing for his support. Upon
which it was resolved to provide for his maintenance._'
On the 15th of February, 1537, they gave six crowns of the sun, and
afterwards a cloth coat, to 'that Frenchman' recently arrived, and whose
name it would seem they did not know.[858] Such are the modest notices
of the young man in the public records of the city which received him.
In a few years that name was sounded all over the world; and in our time
a celebrated historian—impartial in the question, as he does not belong
to the churches of the Reformation—has said: 'In order that French
protestantism [we might say "protestantism" in general] should have a
character and doctrine, it needed a city to serve as a centre, and a
chief to become its organizer. _That city was Geneva, and that chief was
Calvin._'[859]
[841] Preface to Calvin's _Commentaire sur les Psaumes_.
[842] 'Il me fit connaître aux autres.'—Preface to the _Commentaire sur
les Psaumes_. In the Latin edition, 'Statim fecit ut innotescerem.'
[843] Letter to Chr. Fabri, 6th June, 1561.
[844] Beza, _Vie de Calvin_.
[845] Calvin, _Préface des Psaumes_.
[846] _Ibid._
[847] Beza, _Vie de Calvin_.
[848] 'Ac si Deum violentem mihi e cœlo manum injiceret.'—Calvin.
[849] 'Piqûres.' The word is Calvin's.
[850] Calvin.
[851] 'In ipso itinere Ecclesias multas offendo quibus immorari
aliquantisper rogor.' Calvin to Daniel, 13th October, 1536. _Offendo_
should here be taken in the sense of 'to meet,' rather than 'to hurt.'
See Cicero, _Fam._ ii. p. 3.
[852] On this subject Mons. A. Roget has put forward just views and
authentic facts in his writing entitled, _L'Eglise et l'Etat à Genève du
vivant de Calvin_.
[853] Calvin, _Institution chrétienne_, liv. iv. ch. 7.
[854] Calvin, _Institution chrétienne_, liv. iv. ch. 22.
[855] 'What is the principle of our strength?' asked an eloquent Dutch
writer not long ago. 'I will tell you: it is in our origin. We are the
offspring of the Geneva of Calvin.'—_La Hollande et l'Influence de
Calvin_, par M. Groen van Prinsterer, conseiller d'Etat. La Haye, 1864.
[856] Calvin, _Comment. sur Matth._ xxii. 21.
[857] This was addressed to those who were exciting the protestants of
France to acts of violence. See Calvin's letters to the Church of
Angers, April 1556, and other letters.
[858] Registres du Conseil des 13 Février 1537, 13 et 20 Septembre 1541.
[859] Mignet, _La Réformation de Genève_, p. 10.
530 BROADWAY, NEW YORK,
November, 1875.
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By Miss JOANNA H. MATHEWS. Comprising "Fanny's Birthday Gift,"
"The New Scholars," "Rosalie's Pet," "Eleanor's Visit," "Mabel Walton's
Experiment," and "Elsie's Santa Claus." 6 vols. In a box 7.50
_By the same author:_
The Bessie Books. 6 vols. 7.50
The Flowerets. 6 vols. 3.60
Little Sunbeams. 6 vols. 6.00
Kitty and Lulu Books. 6 vols. 6.00
"The children in Miss MATTHEWS' stories are perfectly natural. They get
into trouble and get out of it. They say sweet things, and sharp
things, and funny things, yet all the time childish things. They
illustrate the right and the wrong, but in either case in a manner to
attract to the former."—_Albany Express._
Dare to Do Right Series.
By Miss JULIA A. MATHEWS. 5 vols. 5.50
"Miss JULIA A. MATHEWS' boys are as live and wide-awake as any one
could wish, into mischief, now and then, like the majority of boys, yet
frank and manly withal, and not ashamed to 'own up' when they find
themselves in fault."—_Hearth and Home._
Coulyng Castle; or, a Knight of the Olden Days.
By AGNES GIBERNE. 16mo. 1.50
_By the same author_:
Aimee; a Tale of James II. 1.50
Day Star; or, Gospel Stories 1.25
The Curate's Home 1.25
Floss Silverthorn 1.25
The Odd One.
By Mrs. A. M. MITCHELL PAYNE. 16mo. 1.25
_By the same author_:
Cash Boy's Trust 1.00
Rhoda's Corner 1.25
Fred and Jeanie: How they learned about God.
By JENNIE M. DRINKWATER. 16mo. 1.25
_By the same author_:
Only Ned 1.25
Not Bread Alone 1.25
Brentford Parsonage.
By the author of "Win and Wear." 16mo. 1.25
_By the same author_:
WHO WON? 1.25
MABEL HAZARD'S THOROUGHFARE 1.25
DOORS OUTWARD 1.25
Win and Wear Series. 6 vols. 7.50
Green Mountain Stories. 5 vols. 6.00
Ledgeside Series. 6 vols. 7.50
Butterfly's Flights. 3 vols. 2.25
Imogen; a Tale.
By EMILY SARAH HOLT 1.50
_By the same author_:
Isoult Barry. 16mo. 1.50
Robin Tremayne. 12mo. 1.50
The Well in the Desert. 16mo. 1.25
Ashcliffe Hall. 16mo. 1.25
Verena. 12mo. 1.50
White Rose of Langley 12mo. 1.50
Mind and Words of Jesus, Faithful Promiser, and Morning and Night
Watches.
By J. R. MACDUFF, D.D. All in one vol. RED LINE EDITION.
Handsomely bound in cloth, gilt 1.50
_By the same author_:
Footsteps of St. Paul 1.50
Family Prayers 1.25
Memories of Gennesaret 1.50
Memories of Bethany 1.00
Bow in the Cloud 0.50
Grapes of Eschol 1.00
Sunsets on Hebrew Mountains 1.50
Thoughts of God 0.50
Prophet of Fire 1.50
Altar Incense 1.00
Shepherd and his Flock 1.50
Hart and Water Brooks 1.00
Memories of Olivet 2.00
Noontide at Sychar 1.50
Memories of Patmos 2.00
St. Paul in Rome 1.25
Tales of Warrior Judges 1.00
Comfort Ye, Comfort Ye 1.50
The Healing Waters of Israel 1.25
The Gates of Prayer 1.00
A Golden Sunset 0.35
Clefts of the Rock 1.50
The Pilgrim's Progress.
Twenty full-page pictures. Handsomely bound in cloth. Gilt
and black, 4to. 2.00
"The CARTERS have done a good service to the cause of juvenile
literature in publishing the 'Pilgrim's Progress' in a style more
attractive for boys and girls than any other edition before the
public."—_Christian Observer._
Nurses for the Needy.
By L. N. R. 1.25
The Golden Chain.
By Miss MARSH 0.90
Four Years in Ashantee.
By RAMSEYER and KUHNE 1.75
Twelve Months in Madagascar.
By Dr. MULLENS 1.75
Little Brothers and Sisters.
By MARSHALL 16mo. 1.25
New A. L. O. E. Books.
AN EDEN IN ENGLAND. 16mo., 1.25; 18mo. 0.75
FAIRY FRISKET 0.75
THE LITTLE MAID 0.75
THE SPANISH CAVALIER 0.75
Alice Neville and Riversdale.
By C. E. BOWEN. 4 illustrations 1.25
All about Jesus.
By Rev. ALEXANDER DICKSON. 12mo. 2.00
"I have read it with the delight which every reader of the 'Pilgrim's
Progress' recalls. Compared with the current literature of the time it
produces a feeling akin to that of one who passes from barren sand into
the verdure and fragrance of a spring garden, when each lily and rose
is still touched with the morning dew, and rejoicing in the early
sunshine."—_From Judge John K. Porter._
_This book has been reprinted in England at the earnest request of Mr._
MOODY, _who gave away nearly 100 copies to friends in Great Britain
before parting, each containing his autograph_.
Nature and the Bible.
By J. W. DAWSON, L.L.D., Principal of McGill University,
Montreal, Canada.
With ten full-page illustrations 1.75
"It contains the well-considered opinions of one who is a student of
nature, and of the sacred record as well. The questions considered are
of interest to a great many, both in the religious and scientific
world."—_Presbyterian._
The Shadowed Home, and the Light Beyond.
By Rev. E. H. BICKERSTETH, author of "Yesterday, To-day, and
Forever." 1.50
_By the same author_:
Yesterday, To-Day, and Forever.
12mo. edition, mor., 5.00; full gilt, 3.00; cloth 2.00
Cheap edition, 16mo. 1.25
The Reef, and other Parables.
By Rev. E. H. BICKERSTETH. 16 illustrations 1.25
Dr. Williams on the Lord's Prayer.
12mo. 1.25
Dr. Williams on Religious Progress.
12mo. 1.25
The Suffering Saviour.
By F. W. KRUMMACHER 1.50
The Works of James Hamilton, D.D.
Comprising "Royal Preacher," "Mount of Olives," "Pearl of Parables,"
"Lamp and Lantern," "Great Biography," "Harp on the Willows," "Lake of
Galilee," "Emblems from Eden," and "Life in Earnest."
In 4 handsome uniform 16mo. vols. 5.00
Earth's Morning; or, Thoughts on Genesis.
By Rev. HORATIUS BONAR, D.D. 2.00
The Rent Veil.
By Dr. BONAR 1.25
Follow the Lamb; or, Counsels to Converts.
By Dr. BONAR 0.40
*Carters' Cheap S. S. Library. No. 1.
Fifty vols. in neat cloth. In a wooden case. Net 20.00
*Carters' 50-volume S. S. Library. No. 2.
Net 20.00
* These fifty choice volumes for the Sabbath School Library, or the home
circle, are printed on good paper, and very neatly bound in fine
light-brown cloth. They contain an aggregate of 12,350 pages, and are
put up in a wooden case.