consciences of men by Acts of Parliament and civil penalties. When the Act of Uniformity and that against Conventicles were in force, forbidding all assemblies for the public worship of Almighty God but those of the Established Church, the Quakers, both men and women, bravely held their religious meetings, in obedience to what they regarded as a Divine command, choosing bonds and imprisonment in preference to liberty with a guilty conscience. Their fidelity in this respect, in connexion with that of other Nonconformist bodies, succeeded at length in obtaining for British subjects that free and unrestricted toleration which they now enjoy, and from which the nation has derived the most substantial benefits. It is also due to the Quakers to say, that when they had ascertained the true character of that "execrable sum of all villanies," the African slave-trade, they took an earnest and leading part among their fellow-Christians in exposing the cruelty and essential wickedness of that accursed traffic, and never relaxed in their efforts, until it was abolished by the legislature, so far as British subjects were concerned. Equally zealous and faithful were the Quakers in bringing Negro slavery to an end. Nor have they been less honourably distinguished by their liberality and efforts in extending the blessings of education among the poorer classes both at home and abroad; and in abating the severity of our criminal code, so that public executions are far less frequent than they formerly were. To benevolent individuals among them the nation is also indebted for a great improvement in prison discipline, which is not now employed merely for the punishment of crime, but as a means also of personal reformation. They have not hitherto been equally successful in their efforts to bring war to an end; but in the propagation of pacific principles among nations of the earth, they have done what they could. the At different times persons belonging to their fraternity have thought that they had a message from God to crowned heads, and to them that dwell "in kings' houses." In our own times they have sought and obtained access to two of the Russian Emperors, to the Kings of Sweden and Prussia, to Napoleon Bonaparte, to the King and Queen of Spain, and even to the Pope. Among these distinguished personages the Emperor Alexander appears to have been their special favourite. He united with some of them in prayer and in silent worship, and shed tears while they conversed with him on religious subjects, professing to agree with them in their views of Christian godliness. They were also introduced to his Empress, whom they found living apart from her husband, a pitiable object of neglect and sorrow, declaring that she envied the condition of servant-maids; for Alexander, we are told, was not always correct in his morals. Whether his Quaker friends were as faithful to him as John the Baptist was to King Herod, we are not informed; but it is gratifying to learn that the autocrat and his Empress were reconciled to each other before they were parted by death, and that he expired in her arms. To us it has often appeared somewhat mysterious that men who have taken long and expensive journeys to press their views of religion upon the attention of kings and queens, emperors and empresses, seldom or never attempt to render the same service in behalf of the labouring classes and the abject poor of their own country, among whom we never see any person in the Quaker garb. We ask, What is the meaning of this marked difference? If the drab coat, the broad brim, the plain bonnet, the pronouns "thou" and "thee," silent worship, the disuse of all liturgies, of sacraments, and of vocal music in the worship of God, are indeed regarded as elements of true religion, they are as important and necessary for the poor as for the rich. How is it, then, that these peculiarities are never seen or heard of among the poor, either in the agricultural, the manufacturing, or the mining districts, or even in our large towns? The Quakers, we believe, are as forward as any other people in relieving the temporal wants of the indigent; but, generally speaking, they leave to the clergy, and to other bodies of Nonconformists, the task of imparting religious instruction to the destitute, and to those who live by manual labour. Among the crowded inhabitants of our courts and alleys the Quakers seek not to gain either proselytes or converts. It would appear, then, that they either do not regard their pe culiarities of worship, speech, and dress, as matters of essential importance, or they have lost the spirit of self-denial, zeal, and enterprise by which George Fox and his early followers were actuated; for God careth for the poor as well as the rich. All souls are Christ's by right of purchase, as well as of creation. To John's disciples Jesus said, "To the poor the Gospel is preached;" and in the apostolical Epistles we find special instruction and encouragement addressed to "servants," many of whom at least were slaves, as forming an important class of members in the various Churches which the Apostles planted and governed. Why such persons are not found among the modern Quakers, the author of the volume before us has not told us; neither does he tell us whether the Quakers in general adhere to the essential verities of the Gospel, or are to any extent carried away with the lax opinions which now prevail respecting the person and work of our blessed Saviour. He states that they are less strict than they formerly were with regard to the shape and colour of their dress, the use of what is called "the plain language," the restriction of mar riages within their own pale, and that they are greatly reduced in number; but he gives us no direct information as to the state of family and personal religion among them. The men who founded the community laid the utmost stress upon spiritual religion, and for the attainment of this object ran into the opposite extreme, so far as even to discard the sacraments which Christ Himself ordained. They avowed their belief that in this world Christians may be made free from all inward as well as outward sin. We should have been glad to know whether any of their descendants in the present age believe that they have attained to this state of grace; and if so, by what process they arrived at it. Respecting their views of the atonement of Christ, and the method of a sinner's justification before God, we look in vain for information in the lively pages of Dr. Cunningham, which indeed are not distinguished by a high tone of Christian orthodoxy. The elder Quakers forbad music and dancing: our author intimates that in many families R both are now tolerated and prac- Sermon Thoughts: analysing and So many sermons tions, on Sabbaths and at week reasoning, combined with felicitous illustration. We cannot urge them to copy the method and style entirely. These discourses have evidently been addressed— perhaps read-to a congregation of cultivated persons; and the treatment of subjects is adapted for such hearers. Ordinary preaching must not aim at philo sophical explanation, but at simple presentation of truth. Only a few persons in each congregation can be affected by subtile allusions, or by delicate turns of language. To another class of ministers, not now a small one in Methodism, night services, during 1867. They who have to preach frequently to are published in the hope that the same congregation, such a they may provoke other thoughts, volume will be of good service. It nobler, devouter, and worthier is original and suggestive. With such themes." This modest pre face introduces us to a series of theology, it does not deal in comsermon-outlines which are much monplace, nor say in the same way above the common standard. We the things which have always out forsaking the old landmarks of most question the utility of been said. The author is quite sensible of the difficulties, real or those who really require them, alleged, which beset many in our would be more suitable. Besides, a powerful reply to current sophistbooks like Kidder's Homiletics day; and often gives, in few words, the habit of borrowing outlines, ries. Those who are looking for or the more substantial parts of lines of argument, and can dissermons, is prejudicial to mental creetly employ gems of illustraYet we may, and do every day, this book; though we do not wish thoughts, and our noblest concep- pulpit eloquence to which it belongs; seize and re-cast other men's any to follow exactly the school of tions are but the development of and which, whatever may be said ideas which others have given us. In this respect, what have we that preaching which, under God, has for it, is not the simple and earnest we have not received? A book made Methodism what it is. that stimulates the mind to act ivity, and that places before us a Child-Training. By Theophilus higher standard of attainment Woolmer. London: Sold at 66, Pater than our own, is a On these grounds we can recom noster Row. 1868. Though this is a small book on a large subject, it mend this series of sketches to contains very excellent advice. two classes: to young ministers, who will find in them a large consideration of parents, especially grasp of truth, a full recognition those pages in which the subjuof the leading principles of the gation of a child's will, and the Gospel, much clear and cogent grave importance of truthfulness We commend it to the practical and consistency on the part of parents and teachers, are touched upon. The smallness of the book will recommend it to many. We shall, however, be pleased to receive the "larger and more complete volume," which Mr. Woolmer promises. The subject is still open to more extended treatment. Christ All, and in All; or, Several significant Similitudes, by which the Lord Jesus Christ is described in the Holy Scriptures. By Ralph Robinson, late Pastor of Mary Woolnoth, London. London: R. D. Dickinson. 1868.-This volume is a reprint of sermons which originally appeared in 1656; and again in a second edition in 1660. The modesty of the author induced him to commit the publication of them or otherwise to the judgment of his friends, to whose wisdom we are indebted for their preservation. They were delivered by Mr. Robinson in the regular course of his ministry; and must have furnished a rich treat to those who were able to appreciate his well-sustained effort. The discourses constitute a series, the object of which is to elucidate "the Scripture metaphors which familiarly reveal Christ; and which is accomplished by the author with remarkable completeness and success. They are not eloquent orations; nor are they smooth, small essays. They are sermons in the style of the period in which they were delivered, learned, racy, richly expository, exhaustive, and abounding in divisions. The preachers of that age were masters in division and analysis; and Mr. Robinson was quite equal in that line to his ministerial contemporaries. They are, therefore, sermons rather to be studied than merely read; and those who are disposed to bestow upon them the requisite labour will have their reward. As they are solely occupied with the person and work of the Saviour, we regard their republication, at the present time, when those great subjects are commanding the special attention of the church, as very opportune. We cannot forbear quoting a passage from the sermon on "Christ the true Light." It might have been written for our own day. "Receive nothing as light but what comes from Jesus Christ. That that thwarts Jesus Christ is not light, but darkness. Men talk of much light now-a-days. They call smoke light, darkness light. Well, the only way to judge of true light is to bring it to Christ, and to bring it to Christ is to bring it to the Scriptures. There it is that Christ shines, there it is that truth shines. A written revelation from Scripture is more sure than an immediate revelation from heaven. So the Apostle tells us. (2 Peter i. 18, 19.) I must try all revelations by Scripture. Now the touchstone is more sure than that which is tried by it. There are some things which men cry up as lights, which quench Christ, the true Light." (P. 140.) Mr. Robinson was evidently "mighty in the Scriptures." His sermons are thoroughly evangelical; but our readers will not be surprised when we say, they are also Calvinistic, and that the atonement of Christ is presented under a Calvinian aspect. To the young min ister they furnish a treasury of valuable pulpit-material in their great variety of thought, and in their suggestive character. GLANCE AT PUBLIC OCCURRENCES. THE "Irish Question " has been the question of the month. Pity t hat, after a connexion of more than seven centuries between England and Ireland, and sixty-eight years after the legislative union of the two countries, there should be distinctive Irish grievances, real or alleged, producing discontent, and even disaffection, perplexing the Queen's Government, and giving occasion to all orders of politicians to propose all sorts of questionable remedies, political, ecclesiastical, and social. There is no distinctive Scotch question, or Welsh question, to occupy and distract the public mind. Why this difference? How comes it to pass, that the Caledonian and Cambrian Celts are comparatively prosperous, and thoroughly loyal, whilst the Hibernian Celts are, to a considerable extent, anything but wealthy, and not too wellaffected towards the Government? The existence of the Established Church is not sufficient to account for this difference. If Ireland be wronged by the State endowing the Church of the minority, so is Scotland and Wales. Ever since the disruption of 1843 the members of the Scotch National people was not dwelt upon, nor Church have been largely outeven referred to, by the leading numbered by Free-Churchmen, speakers in the great debate in the United Presbyterians, and other House of Commons on the condiDissenters; and for many years tion of Ireland. The member for the Episcopalians of the Princi- Cork, and those who supported pality have formed a very small his resolution, blamed the Governproportion of the population in ment, the landlords, the Estabthat land of Nonconformity. If lished Church, and even the penal produce like effects, laws of last century, for the existwhy are not the Free-Church ing discontent. The Chief Secreministers of Glasgow and Aberdeen tary for Ireland, in showing that agitating for a repeal of the Union the country was not so impoverof 1707 And why are not the ished or disaffected as Calvinistic Methodist workmen of his political opponents wished to Merthyr Tydvil and Cardiff manu- represent, failed to point out the facturing pikes, purchasing revolvers, and attacking Martello towers, with the object of establishing a Welsh republic? It might be wise to inquire whether there is anything in the nature of the religion professed by the Scotch Presbyterian and Welsh Methodist diverse from that of the Irish Roman Catholic, that could account for the difference in their temporal condition and political feelings. In such an inquiry it should not be forgotten that while Protestants acknowledge an undivided allegiance to the Queen, their Romanist fellow-subjects yield a prior allegiance to a foreign prince. It is not yet forgotten that at the Ballinasloe banquet, at which the late Cardinal Wiseman was present, while the Pope's "health" was drunk with all honours, the Queen's "health "was significantly omitted. The priests may disclaim all intentions of disloyalty, but the general tendency of their conduct and teaching is unfriendly to the throne and institutions of the country. And yet the influence of the Romish hierarchy and priesthood upon the chronic discontent of masses of the Irish like causes some of |