As a

discussion. Is the word of God for or against the enterprise? is no impertinent question. Hence a controversy which has called forth many an essay, and at length a volume sufficiently attractive from its very novelty. But the volume is no vapid and evanescent production. It is full of learned comment and criticism, the like of which can be found no where else. work for review there is something positively formidable in it, and a critic who should speak slightingly of it would be far more certain to expose himself to contempt than to slur the reputation of its writers. The success of the work in the way of sale and circulation is morally certain. With all intelligent friends of the temperance movement this commentary will become a standard work; how much of it the unlearned readers will be able to master sufficiently to enable them the better to argue the question of abstinence, we dare not affirm. But we advise them to apply their minds to its study, and shall rejoice in their reaping all the fruits of that study which the authors have done so much to foster and facilitate.

SINFUL AND RIGHTEOUS HERESY. A Sermon by John Aldis.

THIS short and sharp sermon was delivered under a species of provocation. It was provoked by the reading of a small book called forth by the comparatively recent Church Congresses, and entitled the "Comedy of Convocation." The satire would seem to have been written by some Romish infidel, as its aim is to prove that all true principles of belief conduct to the one infallible church, and that anything short of this is latitudinarian or stupid. Mr. Aldis thinks the 66 Comedy of Convocation" to be one of the saddest productions he ever read -an intellectual abomination which he would not willingly wade through a second time. After a severe condemnation of this work he proceeds to discuss the subject of sinful and righteous heresy. He deals with the charge of heresy which is brought against all Protestants, and by consequence against Protestant Dissenters; he describes what is sinful heresy, and exalts what is righteous-shewing that

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to choose our own religion is in accordance with the Divine command, and is the greatest human happiness.

IMAGES IN THE WINDOWS OF CHURCHES. Protest against them. By G. R. Clarke, M.A. Letters addressed to the Bishops of Oxford, London, &c. THE perusal of this pamphlet reminds us of the iconoclastic zeal of some men in the early ages of the Church who objected to images, pictures, and any sort of drapery or ornament in churches. Cyril, of Alexandria, was charged by the Nestorians with being the originator of this species of new idolatry, and the early churches rang with denunciations against it. Memorial windows, and various kinds of sculptured forms, are now quite common in Episcopal churches, and even in a few Nonconformist sanctuaries they have found admirers. Mr. Clarke deserves thanks for his Christian boldness in bearding what he deems a gross offence against the simplicity of Christian worship. But how far he will succeed in his honest opposition to it, within the boundaries of his own religious community we can offer no opinion.

IRELAND AND HER AGITATORS. London: E. Stock.

WE are glad to find that the leading literary organ of the Wesleyan body takes the right side of the controversy respecting the dis establishment of the Irish Church. Here is a fourpenny reprint of an article on this subject by an Irish Wesleyan minister, which appeared in the June number of their Quarterly. While sufficient consideration is shown in this paper for those who think their means of support are about to be taken away from them, confidence is expressed that according to the announcement of Messrs. Bright and Gladstone, existing interests will be respected. The article is a review of a book dedicated to John Bright, Esq., M.P., by W. J. O'N. Daunt.

THE PATRISTIC TESTIMONY AGAINST PRELACY INSUBVERTIBLE, is the title of a twopenny tract of a decidedly controversial character, in reply to a letter by a chaplain of a ship, impugn

ing the accuracy of certain quotations from the Christian fathers in disproof of prelacy as the primitive form of government in the Christian church. Episcopalian writers have laboured hard to find evidence in the fathers of three orders of clergy-bishops, priests, and deacons. Presbyterians, like ourselves, contend for two kinds only of church officers, maintaining the identity of bishops and elders. Prelacy has in Scotland ever been regarded as unscriptural; and finding no warrant for it in the word of God they refuse to submit to that form of government. The writer of this tract wisely remarks that "the testimony of the fathers is to

be accepted in so far as, and no farther than, it harmonises with the word of God; but the divine record is to be accepted as true throughout, whether the testimony of the fathers accord with it or not." It is, however, clearly shown that the testimony of the earliest fathers does accord with the statements of scripture. We cannot find room for these testimonies; but we subjoin the version given of one by Lord King, himself an Episcopalian-"The apostles foreknew that contention would arise about the name of Episcopacy, and therefore, being endued with perfect foreknowledge, appointed the aforesaid officers, viz., bishops and deacons."

THE CHURCH AND THE SUNDAY SCHOOL.

TO THE EDITOR

Dear Sir,-There is a paper in our Magazine for March on the above subject, which I consider ought not to pass unnoticed. To the early part of the paper few persons will object; but to the middle and latter portion of it most Sabbath school teachers will strongly object, as being generally unjust, and not founded on facts.

An institution like the Sunday school we cannot suppose to be perfect, and as it is so widely spread over the country, it is very possible its imperfections may assume one form in one county, and another form in counties far apart. I have pleasure in stating that in all my experience (and that is rather long, as a teacher, superintendent, and visitor of Sabbath schools in town and country in connection with a Sunday school union) I have no remembrance of a Sabbath school ever usurping the place of the church. It may be the person who wrote the above paper has observed such irregularities.

But suppose we should see in any of our schools any indications of the kind, I am of opinion that it would not be wise for the church, as a church, to be over officious in the affair, and take upon itself to manage the school inde

pendent of the teachers. Such a course of action would be a great mistake. There are two serious objections to it. First.-Our Sabbath schools are conducted by the voluntary and gratuitous services of teachers, and there would be a decided objection to centralizing the power of governing the school in the church; or if the teachers were passive, it is more than probable that they would cease to feel an interest in the school over which they had no control, and thus the efficiency of the school would be destroyed. Secondly.-The churches do not at present appear to be in a state to take upon them such responsibility. Are we not at present mourning over the inefficiency and mismanagement of our churches? It is often the case that there is more spiritual feeling in the school than in the church; and what would become of our schools if in the hands of churches under such circumstances? Would it not be better for our Sabbath schools to exist as they do, and that the deacons and members of our churches take an active part in their management, as superintendents and teachers? Under such circumstances, the church need not fear the school setting itself up as an autonomy.

In the school with which the writer is connected we have 385 scholars and 46 teachers; 41 teachers connected

with the church, amongst whom we have four deacons, two of whom are the superintendents; and I never heard of the pastors or members complaining of the school assuming an improper position, nor has the school ever had to complain of the church or pastor exercising any undue authority over it.

In the paper for March were some strange charges against Sabbath schools which I believe are utterly at variance with the observation and experience of Sabbath school teachers, but with the opinion of Christians generally who specially notice our schools. What must we think of the

following passages? "Theoretically the Sabbath school is auxiliary to the church; practically it is a rival. It robs the church in many places of her children, i.e., of their presence in the sanctuary, and of their hearts' best affections. It even tends to turn them to the world." What advantage can the school have in becoming the rival of the church? Have they not both one object? Is not the school the child of the church? Then what must we understand by the school robbing the church of her children? &c. Do not the teachers in our Sabbath schools endeavour and pray that their scholars may give themselves to the Lord and then to His people? And does not every pious Sabbath school teacher consider that he is only successful in his great work so far as he brings his scholars to Jesus and then to His church?

Is not the Sabbath school a nursery in which the saplings are nurtured and trained that they may become pillars in the church of the living God? And are there not thousands of pillars in the church who were once saplings in the Sabbath school? The writer of the paper in March says the tendency of such schools is to turn the scholars to the world. The reason given is, that it, i.e., the Sabbath school, sends them to other places than the house of God, while God's people are engaged there in worship. Now if the writer of the above paper has seen such an improper course taken by any school, he knows very well that Sabbath schools generally do not do so; and it is not only improper but it is untrue for him to say of our Sabbath organization it

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(for so he must be understood) tends to turn them to the world.

If this statement be correct, the sooner we close our schools the better. Instead of their being an auxiliary, they are a stumbling-block in the way of the church's progress. Perhaps the writer of the paper referred to would not say that the worship and teaching in the sanctuary tends to turn people to the world; but why not say the same of the one as the other? In the Sabbath school we sing the same hymns, we worship the same God, we teach the same doctrines, we enforce the same precepts, we aim at the same object, and depend upon the same promised blessing for success as the worshippers in the sanctuary. Space will not allow us to enlarge, but we briefly notice there are thousands of scholars who bless God they were brought to the Sabbath school, because there they have found the Saviour. There are thousands of teachers who bless God they were brought to teach in the Sabbath school, because in reading and studying God's word to prepare lessons they have been instructed and edified, and while they have been teaching others the Lord has taught them. And what shall we say of many of the members of our churches, of many of our deacons, of many of our pastors and missionaries, and leading men and women connected with our great Christian institutions throughout the land? Have we not heard many of them bear testimony to the spiritual tendency of our Sabbath schools?

In the paper referred to the writer admits that three-fourths or more of the additions to the communion are from the present or former pupils of the Sabbath school. Strange admission, seeing that it tends to turn them to the world. The writer says this credit is wrongfully claimed, and he goes on to say that these new communicants are almost entirely of the consecrated in infancy, and the trained in pious families. I have made inquiry of the secretary of our church as to this particular, and I find we have baptized twelve scholars this year, and only three of them were the consecrated in infancy, the trained in pious families; and the nine, or three-fourths, were members of irreligious families, and had had no religious home training.

I believe that if the members and officers of our churches pay attention to these particulars, they will find that what has taken place amongst us is common to other churches.

The writer goes on to say that "Quite as many of the children of the church would come to the Lord's table even if there were no Sabbath schools." Now it is said we have three millions of Sabbath scholars and three hundred thousand teachers in the United Kingdom. According to the above statement these three hundred thousand teachers are of no spiritual advantage whatever to the children of pious families, because "Quite as many of them would come to the table of the Lord if there were no Sabbath schools." Let the experienced members of our churches say whether there are not many young people who have had good religious training at home, when they come forward to join the church, state that while they have had religious impressions for some time they have been finally brought to give themselves to the Lord from the lessons in the Sabbath school, or from addresses from the desk. We know that most parents of pious families hail the Sabbath school as one of the greatest blessings to themselves and their children, and thankfully acknowledge that the Sabbath school is a great auxiliary in the religious training of their families. Any impartial person must admit that the employment in the Sabbath school, the lessons taught in the Sabbath school, and the habits formed by going to the Sabbath school, go to strengthen parental authority; and it is very probable that if there were no Sabbath schools many of those consecrated in infancy would be different characters from what they are.

The writer of the paper in the March Magazine complains of the want of efficiency in our Sabbath schools, because great numbers of young men in our large towns and cities, who are habitual violators of the Sabbath, where once pupils in those schools. If this proves anything, it perhaps proves more than the writer wishes; for if those habitual violators of the Sabbath were once pupils in our Sabbath schools, they were also trained to attend the sanctuary; and it would appear that not only was the teaching

ineffectual, but the preaching alsoand who is to blame? It would not be reasonable to find fault with either the teachers or the preachers, since even the most talented men do not always succeed in gaining all who hear them. Were there not many thousands in Jerusalem who heard the teaching of the Lord Jesus Christ, who spake as never man spake, and they also saw His mighty works, and yet they not only refused to come to Him that they might have life, but they cried, "Crucify Him, crucify Him."

The last paragraph is full of what the writer calls reasons why our Sabbath schools are not more useful. It is rather a pity that a person writing on such an important subject, as it is supposed with an "aim to improvement," should make so many serious charges in such an off-hand manner. There is some truth in what is said, but with it there appears no sympathy. We cannot admit that the last paragraph justly represents our Sabbath school teaching and addresses. The statements are too sweeping and too unqualified. There are many pious and devoted servants of God in our schools who for natural and acquired abilities will compare favourably with many who occupy a more elevated position, and there are many whose. education is deficient, but God has owned with His blessing the imperfect and feeble instrumentality employed, and to Him we will give all the glory. Yours, &c.,

J. O.

THE LINCOLNSHIRE AND CAMBRIDGESHIRE SUNDAY SCHOOL UNION.

TO THE EDITOR

Dear Sir,-Permit me to announce to the members of the Lincolnshire and Cambridgeshire Sunday School Union, that we purpose to hold our Thirtyninth Annual Conference at Boston, on Thursday, July 23. Arrangements are in progress for running special trains from each town and village in the Union to Boston, by which, we hope, the attendance of all the teachers and friends at the whole of the meetings, except the seven o'clock prayer meeting, will be ensured. To enable us

to ascertain our real strength, numbers, and position in this district, full statistics of the several schools should be given in the reports, as they are all made matters of record, and may serve to stimulate us in our work.

I should also be obliged if the superintendent of each school would inform me, as near as he can, by the Monday morning previous to the day of meeting, the probable numbers of each

Denominational.

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THE ANNUAL COMMITTEE MEETING OF THE MIDLAND HOME MISSION was held at Dover Street chapel, Leicester, June 9th, 1868. Rev. I. Stubbins in the chair. Reports were received from the churches at Longton, Swadlincote, and Ilkeston. Relying on the growing interest in Home Mission work, which the Secretary reported he had witnessed in many places, the Committee made grants for the next year to the above places to the amount of £105. The Report of the Committee to the Association was prepared and adopted.

C. CLARKE, Secretary.

The MIDLAND CONFERENCE met at Packington on Whit Tuesday, June 2, 1868.

At the morning service the Rev. J. H. Lummis, of Swadlincote, read the scriptures and prayed. The Rev. W. Bishop, of Longton, preached from 2 Cor. v. 14, and 15, "For the love of Christ constraineth us; because we thus judge that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again."

At the afternoon meeting the Rev. C. Clarke, B.A., pastor of the church, presided. The Rev. W. R. Stevenson, M.A., offered prayer. Written and oral reports were then given from the churches.

N.B.-There are fifty-nine churches in the Conference; twenty-seven of these sent no report.

Since the last Conference on Shrove Tuesday, Feb. 25th, ten persons had been restored to fellowship, eighty-six were candidates, and eighty-nine had been baptized.

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The doxology was sung, and the minutes of the last Conference were read and confirmed.

I. The committee appointed to visit the Belper friends presented a written report. The thanks of the Conference were presented to the committee, Messrs. T. Hill, W. Bennett, G. Needham, and W. B. Bembridge, for the interest they had taken in this matter. Their report was also unanimously received, and the Conference passed the following resolution-" Having heard the report of the Committee, we recommend to the Connexion generally the appeal of our Belper friends, who need pecuniary help to enable them to obtain new trust deeds, and to pay the Copyhold Court Fine." The amount needed is £55.

2. The Committee of our Leicester ministers appointed to visit the Market Harborough friends presented an oral report. The thanks of the Conference were presented to our brethren T. Stevenson, J. C. Pike, and J. J. Goadby, for their attention to this case. The report presented was received. The Conference then passed the following resolution-"That having heard the report of our Leicester ministers we are pleased to record that the relationship of the church at Market Harborough to this Conference is perfectly satisfactory, and we wish our friends there great prosperity."

(The Conference having adjourned for tea, re-assembled at six o'clock, and prayer having been offered by the Rev. J. H. Wood, of Wolvey,)

3. The Committee of the Midland Home Mission were then appointed. The three brethren who retired according to rule were Messrs. C. Stevenson, J. Earp, and W. Bennett. They were re-elected. Mr. Prince, of Derby, was elected vice Mr. Jelley, who has left the district. The Treasurer and Secretary were also re