agers the house and lot since then occupied as an orphanage. This, large enough for the accommodation of sixty orphans, was soon crowded. The interest continued to increase. Large fairs were held in its behalf, one of which was honored by the presence of President and Mrs. Hayes, who also during the time of the fair visited Mrs. Simpson at her home. Friends rallied to the support of the enterprise in every emergency, and a few years later Colonel Bennett added to his former munificent gift a further donation of twenty-five acres of valuable land near Fairmount Park.

Thus encouraged, the next thought was to enlarge the place of their habitation. Accordingly, a new and capacious orphanage was erected, large enough to furnish a home for two hundred. This edifice, of magnificent proportions, is a fine specimen of architectural and mechanical skill, reflecting credit not only upon its projectors and builders, but upon our entire Methodism. At a meeting of the joint board of trustees and managers, held September, 1888, it was found that the money in the treasury was nearly exhausted, and that the further sum of thirty thousand dollars would be needed to finish the building and grade the grounds preparatory to its occupancy by the children. An afternoon was spent in considering what was best to be done whether to suspend the work for the present or to raise the money on mortgage-an alternative from which every one shrank. While deliberating, Colonel Bennett, who had learned of their needs, again came to their aid, and made the proposition that if at the end of four weeks Mrs. Simpson would collect from the Church and bring to the bank at nine A. M. a check for ten thousand dollars toward the new building he would give her one for twenty thousand dollars.

This brought light and joy. She set to work with a will. Contributions large and small kept pouring in. Sitting one, day by our side on the platform at a missionary meeting, a messenger-boy came in and asked for Mrs. Simpson. She excused herself for the time, but soon returned, and with smiling face said, "A person called me out to give me a hundred dollars for the orphanage-and not a Methodist. Was it not grand?" True benevolence is of a Christian spirit, and often overleaps denominational bounds. It is always beautiful, always ennobling, and always a blessing.

One person, in sending his check for fifty dollars, writes:

Right pleased was I when I read that you had succeeded in raising the ten thousand. May the good Lord continue his blessing upon your efforts to make the Philadelphia Methodist Orphanage one of the grandest institutions of its kind in the country.

The following from Sheffield, Mass., addressed to Mrs. Bishop Simpson breathes the same spirit:

DEAR MADAM: In reading The Christian Advocate I see that you have the promise of a large donation for the orphanage provided the people raise a certain amount. The greatest barrier I can see is the short time to which you are limited. I am an old, broken-down farmer, hobbling around on two canes, can't work, but have my farm to live from, and comfortable health. Have not many thousands to give, but, wishing to take a little stock in the enterprise, I inclose one dollar for myself and one for my wife.

At the appointed time Mrs. Simpson with others met Colonel Bennett in the office of ex-Governor Pattison, in the Chestnut Street Bank, and showed him that they had complied with the condition, and had already deposited the ten thousand dollars. On receiving that assurance the colonel drew from his pocket a check already filled up and handed it to Mrs. Simpson. But what was her amazement when she found that he had exceeded his promise and actually given twenty five thousand dollars, making a total from him on the new building of thirty-five thousand dollars, besides the seventy-five thousand or eighty thousand dollars' worth of property previously given.

The surroundings forbade the audible singing of the doxology, but we feel quite sure that the company all sang it in their hearts, and none probably more sincerely than the donor himself, as he doubtless realized that it was more blessed to give than to receive.

The last anniversary-"Donation Day"-was indeed a day of jubilee. Multitudes gathered from all parts of the city, bringing gifts for the orphanage. Nothing was more touching than to witness the happiness of the orphans, as with radiant faces they sung their sweet songs, and gave recitations for the entertainment of their generous friends. One very small but beautiful and precocious child, when asked, "Whose little boy are you?" replied, "I am every body's little boy," in striking contrast to the oft-repeated wail of neglected humanity, "Nobody's child."

As the interested throng walked about, surveying the beauty of the grounds, gazing upon the elegant and massive structure standing in its peerless beauty as a lasting monument to their charity and Christian benevolence, a subdued and hallowed joy filled all hearts, and they seemed to hear again the words, "Inasmuch as ye have done it unto the least of these ye did it unto me." That these grand institutions are now firmly established beyond the possibility of failure in their God-appointed work is a matter of congratulation not only to Philadelphia Methodism, but to the entire denomination.

Not only has Mrs. Simpson been active in these public benevolences, but in her more private ministries she has been an angel of mercy to many a heart crushed by misfortune and adversity. Besides supporting orphans in mission fields she is constantly on the look-out for the needy and helpless, and multitudes flock to her for protection and pecuniary aid.

In her domestic relations she has been most happy. Never were husband and wife more perfectly united in heart and life. During the General Conference held in Philadelphia prior to the Bishop's decease, as she came in with her illustrious husband, and seated herself by his side upon the platform that she might more closely watch over and guard his failing health, many hearts were touched. And when the separation caine, after the Bishop's last triumphant song on earth,

"O would he more of heaven bestow,

And let the vessel break!"

it is no wonder that almost with his latest breath he said of her and to her, "Precious! precious!" The blow fell with crushing weight upon her; but, rallying, she said, "I will go again to my orphanage work, and find what relief I can in assuaging the grief and binding up the broken hearts of others." In this work she is constantly engaged. Thus her useful life flows on.

With the inspired man of God, in his commendation of the virtuous woman, we would say, "Give her of the fruit of her hands, and let her own works praise her in the gates."

Mury Sparkes Wheeler.

EDITORIAL NOTES AND DISCUSSIONS.

OPINION.

As a religion, Unitarianism is "finished," to use an Egyptian word for death; but there are those who refuse to believe it, and even seem to. imagine that it is a controlling influence in the progressive thought of the world. Solomon Schindler, a Jewish rabbi, holds that Judaism and Unitarianism are at one respecting the doctrine of monotheism, and that they are slowly delivering mankind from the idolatry of Christianity, which has degraded the nations and retarded moral progress for eighteen centuries. This conception of Christianity accounts for the opposition the Jewish race makes against it. Christianity, however, is as monotheistic as Judaism; and as for idolatry, the Israelites, until the Babylonish captivity, were a horde of idolaters, worshiping any thing from the "queen of heaven" to "Chemosh" and "the abominations of the heathen" generally. To this level of iniquity Christians have never descended. Paul says of the Jews that the veil is on their hearts even unto this day. We are not anticipating their acceptance of the Messiah at present; but it is significant that their chief objection to Christianity is, that it is a species of idolatry. This will correct itself in due time. The Unitarian conception of Christianity is of so variegated a type that it is difficult accurately to characterize it. Channing never arraigned it as an idolatry; but he believed in Christianity as Unitarians now do not. The modern Unitarian sometimes is monotheistic, accepting the Old Testament as his teacher; sometimes deistic, renouncing all revelation; sometimes agnostic, sitting and waiting for a Moses to lead him out of the wilderness, or an Isaiah to chant a new song in his ear, or a John to proclaim an apocalypse. He is as uncertain as his religion, and as indefinite in faith as he is barren of experience. His chief business seems to be to turn backward the pointers on the dial-plate of this religious century and to forget the progress that orthodox Christianity has made in spite of the obstacles the past has reared against it. Yet Dr. O. W. Holmes affirms that, with the twentieth century in sight, Christian theologians are wheeling silently in the direction of Unitarianism, and that the old Jewish faith which has survived the ages is the coming faith of man. Our ears, still acute, have not heard the tread of a single theologian in that direction for many a year; on the contrary, the Christian Church is marching on, to the tunes of Charles Wesley, Watts, and Bernard of Clairvaux, toward universal dominion and the recognized reign of the Messiah. Unitarianism is already a relic of a bad and wrecked faith, examined occasionally by the curious to see the folly it perpetrated and the mischief it made in a few souls who believed it possible to compete with One who rose from the dead.

Paul says (1 Cor. xii, 7), “The manifestation of the Spirit is given to every man to profit withal," but his meaning is not on the surface. In a spiritual dispensation the presence of the Spirit as a teacher, helper, and guide may be assumed; but the spiritual presence may be guaranteed without any spiritual manifestation, or such a manifestation as will be recognized and identified. One may be led by the Spirit and not know it; or be helped and taught or be impressed for various ends, and not recognize the impressing force as spiritual. It may seem to him as the offspring of his own cogitations. "The manifestation of the Spirit" is ambiguous, because it may mean that the Spirit comes forth and is identified, which may not happen at all, or that he is the instrument of the manifestation of another, or of things belonging or referring to another. Jesus (John xvi, 13), speaking of the mission of the Spirit, said, "He shall not speak of himself." Hence, the Spirit does not manifest himself to the natural mind so that he is recognized, but he manifests not necessarily the historic, but the immanent Christ; he shows the things of Christ to men, and impresses the truth of Christ upon the conscience, the intellect, and the life. He is an opaque, invisible, unmanifested instrument; and if the Gospel were not preached, that men might know that the Spirit is abroad exciting conviction and guiding them into the higher ways of living, the Spirit's work would be almost in vain. The work of the Spirit, unaccompanied with the Gospel, is incomplete, inefficient, and usually resultless. Heathendom is visited by the Spirit, but he is incompetent, without the Gospel, to bring the nations to Christ. Thousands in civilized lands receive the touches of the Spirit, but they refuse to yield to the Gospel, and the Spirit is helpless in the work. Every man is addressed by the Spirit, but he may not understand it, and he may not obey it because he does not understand it. Though under the reign of the Spirit, it is not the divine plan to save the world by the manifestation of the Spirit, but rather by the foolishness of preaching, by which the Spirit-influence is interpreted to the consciousness, and Christ is revealed in his beauty and power to souls reaching upward and gazing toward the Infinite. We submit this exegesis as an argument for preaching the Gospel to all the nations, trusting neither to the delusion that they may be saved without it, nor to the teaching that, as the Spirit is given to every man to profit him, he needs no additional ministration to save him. "Go, and as ye go, preach."

The publication of the new ninth edition of the Encyclopædia Britannica is in the general sense a proof of intellectual progress, and in the particular, the assurance of a purpose to make complete, so far as is possible, a work that when first issued was the most advanced and useful of all cyclopedic literature. It represents massive labor, marvelous research, careful and patient inquiry, and a wide range of the most diligent and difficult study of all subjects within its province. Supplanting all encyclopedias because of the fabulous richness of its material, the critic may justly except to some features, or raise some questions, not in the spirit of cynicism, ignorance, or prejudice, but in order to secure amendment in