Without any previous notion of Quakerism, they were brought to the adoption of the mode of worship and the testimonies held by Friends, and their existence becoming known to some English Friends, they received several visits from them. In 1814, on the proclamation of peace, this little company was dispersed, when the prisoners of war were restored to their several homes. Four of them settled at Stavanger, but Enoch Jacobson spent some time in London, and then went to reside in Christiania. In 1818 they were much comforted and helped by a visit from Stephen Grellet, who was accompanied by William Allen, Enoch Jacobson having come to London to offer his services as interpreter and companion. On this occasion the Friends of Stavanger and Christiania were encouraged to unite themselves as a religious community, and to adopt some simple rules of church government. They suffered persecutions for many years, until in 1845 a law was passed for the relief of all Dissenters from the State Church who professed Christianity. Thus the faithful endurance of the Friends was the means of securing religious liberty to their fellow countrymen. It was in the year following this happy change in their circumstances that I. Sharp first set foot on their shores, in company with E. O. Tregelles and the late John Budge.

Another subject that engaged the earnest attention of the meeting was the serious position of affairs in Madagascar, and whether it would be right for Friends to issue some appeal to the Government of France. It is not the first time that representations upon this subject (though not emanating from our own Society) have been addressed to our neighbors across the Channel. Unhappily, however, it is too evident that there is a considerable amount of prejudice existing in their minds that it is extremely difficult to allay-prejudice that may, or may not, have some foundation in truth-not only against this country, but against some of the missionaries in Madagascar, whom they accuse of having encouraged the people to resist the French, and of having constantly undermined the influence of the Roman Catholic priests. Indeed their clerical organs openly assert that the war is one between the true faith and "Methodism." This just shows some of the difficulties that surround the question, and the delicacy that would be required in taking any public action. The meeting appointed a small committee to give further consideration to this important subject. The great thing for us is prayerfully and carefully to consider what is our duty in the matter. If it should be to go forward, then we may have faith to believe that the way will also be made for us, and that all the needful grace will be bestowed. Has it not been so, again and again, in the experience of the servants of the Lord from the earliest times down to the present?

I am pleased to state that a letter has just been received from the Capital, under date of 8th of Sixth month, with the comforting assurance that all were well down to that time.

London, Eighth mo. 7th, 1884.

For Friends' Review.

PRACTICAL LESSONS NO. 3.

The Third Query relates to the duties of parents and others in training children. It doubtless had reference partly to the old apprentice system; as it was common a century ago to place boys, while still quite young, in the houses of their employers, to learn a trade or business.

These matters concern us all however; because we should all know the grounds of those practices in which our Church seeks to bring up its children. It enjoins plainness of speech, behavior, and apparel, and frequent reading of the Scriptures; and advises those having the care of children, to restrain them from reading pernicious books, and from the corrupting intercourse of the world-the word "conversation" in the Query being used as in the King James Bible to denote intercourse or behavior.

Webster gives as definitions of plain, "simple, natural, honest, without ornamentation." Plainness of speech and behavior then, means simple, straightforward truthfulness, without flattery.

For the Bible teaching respecting this plain truthfulness, see John xvi. 13, where our Saviour speaks of the Holy Spirit as the Spirit of Truth, and promises that He will guide Christians into all truth; also Eph. iv. 25; Matt. v. 37; I Thes. ii. 5; I Peter ii. 12; and righteous Job said: "Let me not, I pray you, accept any man's person; neither let me give flattering titles unto man; for I know not to give flattering titles; in so doing my Maker would soon take me away." Job. xxxii. 21, 22. On the ground of this strict truthfulness and avoidance of flattery, Friends have felt restrained from using the plural pronoun "you" to a single person; and from addressing persons as master and mistress, (of which Mr. and Mrs. are corruptions,) when they did not really occupy those relations.

Earnest Christians will be led into simplicity of apparel, to save time, to avoid the encouragement of vanity, and because they will not wish to be "conformed to the world." Rom. xii. 2.

As the apostle Peter wrote: "Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price." I Pet. iii. 3, 4.

Now as the putting on of apparel is certainly not wrong, neither is the plaiting of hair or wearing of gold necessarily so; only when they occupy time and thought that should be given to more worthy objects, or when we look upon them as our chief adorning, instead of seeking beauty of the

heart.

Both of these wrong things are sadly common among young women; and some, finding the temptations to worldly conformity too strong for them, have sought freedom from these dangers, by the adoption of a simple and invariable form of dress.

Both Old and New Testament direct frequent reading of the Scriptures and that parents should teach their precepts to children. Our Saviour commanded to "search the Scriptures" (John v. 39); and in the law given through Moses, we find the following: "And ye shall teach them your children, speaking of them when thou sittest in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up." Deut. xi. 19. Read also Deut. xxxi. 11-13; II Tim. iii. 14-17; John xx. 30, 31.

The duty of avoiding evil associations is also plainly taught: "Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away." (Prov. iv. 14, 15.) See also Ps. i. 1, and Prov. xxiv. 1, 2.

Lastly, the Bible teaches that it is the duty of parents, not only to advise and teach, but to train and restrain their children. See Prov. xxii. 6; Prov. xix. 11; Eph. vi. 1-4. In the sad story of Eli, we see the result of not restraining children. Eli was a devout man, and he advised his sons to leave their evil practices (I Sam. ii. 24); yet a dreadful judgment was pronounced against his house, "because his sons made themselves vile, and he restrained them not."

Equally is it a duty to honor and obey parents; and mere obedience of commands is not honor. We should notice our parents' wishes, and conform to them except where they conflict with higher duty. And it should be our pleasure to minister to their needs. Our Saviour's judgment of those who pretended to be giving to the Lord, while they neglected to provide for their parents, is shown in Matt. xv. 3–8.

A Sermon, Delivered by Joseph John Gurney, in Philadelphia, Eighth mo. 27th, 1837.

(Concluded from page 18.)

And let no man say, that these worthies were not partakers of the true ordinances of the baptism and the supper. Yes, they were truly baptized of the Lord; they were baptized like their holy Head, with the baptism of suffering. And they were baptized also by one Spirit into one body, and they were made to drink of the same Holy Spirit; they knew one Lord Jesus Christ; one faith, even faith in Him which stands not in the word and wisdom of man, but in the power of God. And one baptism-What was this, my dear friends? Do you know it? Have you experienced it every one for yourselves? It was the baptism of Christ Himself, in whom they believed; and John the Baptist shall tell you what it is, what it was, and what it ever will be; "I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost, and with fire."

They were partakers of the Lord's supper indeed. They understood the meaning of the language, for they knew the voice of the Shepherd, and they could distinguish it from the voice of a stranger.

They therefore understood the language-O that you and I may understand it !--" Behold, I stand at the door and knock; if any man open the door, I will come in and sup with him, and he with me." And here there is a blessed communion indeed. When the Lord's children have been enabled to open the doors of their hearts, and when the Saviour of men comes in among them, and communes with them, how precious it is! And how precious it is, when we are gathered together in our solemn assemblies, even when no words are spoken, and when we are graciously permitted to eat the bread and drink the wine of the kingdom, in sweet communion one with another, and with our holy Head! And then indeed do we call to mind the unutterable preciousness of the body that was broken, and of the blood that was shed for the sins of men. And truly, as we value our immortal souls, we will not, for we dare not, trample upon the blood of the everlasting covenant, or count it an unholy or an unnecessary thing; for we know that there is no pardon without it. Without shedding of blood there is no remission. Yes,

"There is a fountain filled with blood,
Drawn from Emmanuel's veins;
And sinners,plunging in that flood,
Lose all their guilty stains."

And how very precious was this blood of the covenant, in the view of those who have gone before us, and who now sleep in Jesus, and were followers of Him, who, for their sakes, and for the sake of the whole world, suffered without the gates! Yea, they were willing to follow Him without complaint, bearing His reproach. And, my beloved friends, was it not a noble principle which they were led to advocate, that by the propitiatory sacrifice of Jesus Christ upon the cross, all the shadows of the ancient law, and all merely ceremonial and typical observances in the worship of God, were once for all and for ever fulfilled and abolished! And now the language was to be received in its full and naked sense, "God is a Spirit; and they that worship Him, must worship Him in spirit and in truth: for the Father seeketh such to worship Him." He sought such to worship Him, when by the drawing cords of his love, He gathered our forefathers into a church, and He now seeketh such to worship Him.

My soul is clothed with some precious hope, that many will be called and drawn, even in the present day, from all their dependence upon outward ceremonies, upon men's ministrations, even to wait upon God, and worship him, in the silence of all flesh, and in a reverent dependence upon a divine Saviour, upon an all-wise, heart-searching, omnipresent Saviour, upon an omnipotent Saviour, whose promise was in days of old," Where two or three are gathered together in my name, there am I in the midst of them."

And I trust, my beloved friends, that Jesus is with us. The queen of Sheba came from the south to behold the glory, and listen to the wisdom of Solomon; and behold, a greater than Solomon is here! The men of Nineveh repented at the

ing else.

We have no new gospel to proclaim among the children of men, but pure, simple, unchanged, and unchangeable Christianity.

Therefore, friends, come ye, come ye under the mighty power of your God and Saviour. Bow down very low before him. Repent of your transgressions. Repent, repent, for the kingdom of heaven is at hand. Give up all for Jesus. Count nothing too near, and nothing too dear to part with, that the Saviour may be yours, and yours forever. And then in the awful day, when the Son of man shall come in His glory, and all His holy angels with Him, and when He shall sit upon the throne of His glory, and all nations shall be gathered before Him, and He shall set the goats on the left hand, and His sheep on the right-when the awful alternative will be declared, Come ye blessed, or depart ye cursed—O then, we shall be found, through the infinite mercy of our God in Jesus Christ, and through the mighty efficacy of the blood of the one all-availing atonement, on the right hand of the Judge of all flesh; and in the Judge of all flesh we shall behold our Saviour and our friend.

RELIGIOUS INTELLIGENCE.

PROTESTANT UNION IN ITALY.-A series of meetings commenced in the Scotch church, Florence, on April 29th, consisting of delegates from the various evangelical churches in Italy, along with the Intermissionary, under the name of the "Assemblea Promotrice," which will, no doubt, be of historical importance in the religious history of that country, and may result in the solution of one of the most interesting problems to the Churches of the world. The names of some of the members present will be enough to indicate the important and representative character of the "Assembly," the earnestness with which the union of the churches was discussed, and the bearing of the results reached. From the Waldenses there were Signors Prochet, Pons, Chiesi, Malan, Prof. Geymonat, and Prof. A. Revel; for the Free Italian Church there were Signors McDougall, Gavazzi, D. Borgia, and Lg. Lagmarsino; for the Wesleyan Methodists-Signors Piggott, Jones, Roland, and Schia Sciarelli; for the Episcopal Methodists-Signors Pargis, Lanna and Gay; for the Baptists, Signors Taylor and Paschetto; and for the Apostolic Church and other missions of the Baptist Church in England-Signors Wall and Landels. Signor McDougall was elected president, Geymonat vice president, and Gay and Paschetto, secretaries.

After praise and prayer, the President opened the Assembly in a thoughtful speech, full of feeling and power, and Signor Prochet, secretary of the Intermissionary, explained the calling and object of the meeting. Some preliminary points were next settled-such as the value of each vote, the meaning of union and co-operation, and the work of the Assembly being simply to promote and prepare the elements of union for a future Evangelical Congress. The members then proceeded to discuss

the first question, "Is union desired ?" Gavazzi opened the question by replying that it was not only desired, but desirable and necessary. He spoke for Rome. All there said, "Let us unite." Geymonat said that the churches desired it where the ministers did so. He had heard the voice of Rome. He carried that of Florence, once the seat of divisions, sects and schisms. The time was come when the taunt of their divisions must be flung off. In a powerful and impassioned speech he deplored the evils of disunion. Borgia spoke for Milan, Stagnitta for Genoa; and, after others had spoken, and mature deliberation, the Assembly came to the unanimous resolution, on the motion of Signor Prochet, "That union is desired by the churches."

At the next session, on the 30th ult., after praise and prayer, Prof. Geymonat delivered a most eloquent and brilliant address on the Christian ministry, which, with the opening address of the President, was afterwards requested to be published. Thereafter, Signor Prochet opened up the second question, "Is union actuable (attuabile)?" Signors Geymonat, Gay and Gavazzi proclaiming the name they should adopt, "The Evangelical Italian Church." Wall, Malan and others took part in discussion, and, on the motion of Signor Lanna, the second resolution was carried unanimously, "That union is actuable." The fourth session, with the fifth and sixth, on the 1st of May, were occupied with the discussion of the constitution of an Evangelical Italian Congress, and fourteen articles were drawn up for the regulation of its meetings. Il Fiaccola says that the impression left by this Assembly has been most excellent. The hearts of all were filled with the hope of better days.'

"It was a truly moving spectacle to witness the reunion of so many brethren, representing various denominations, and to see the veterans of evangelization filled with the ardor of their youth at the possibility of attaining this desirable object-a united church." At the closing session, such was the emotion that the feelings of some brethren choked their utterance. Old Gavazzi broke down, and could not speak for emotion; and at the moment of separation, amidst the profoundest silence and deepest impression, the president said, at the close of a speech which he could hardly articulate, "that their greatest hopes were more than realized, and that this meeting would form an epoch in the evangelization of Italy. It was the first step, but one that would count. He felt as if a great blessing was about to fall on their churches. They would respect one another, and love one another more. They would labor more, having this one object before their eyes--the advancement of the Kingdom of God in Italy." After various votes of thanks, this memorable Assembly was brought to a close with religious exercises.-Evangelical Christendom.

IF you would not fall into sin, do not sit by the door of temptation.

GEORGE MÜLLER'S TOUR IN INDIA.

The (London) Christian says: On Tuesday evening, July 1, the members of Bethesda Chapel, Bristol, met for a social tea-meeting to welcome Mr. and Mrs. Müller, on their return from India.

At the public meeting which followed, Mr. Müller gave some very interesting details of his recent tour. He said that shortly after his conversion he offered himself five times to God for missionary labor in India, but the way was not opened up to him, and he was subsequently led into the sphere of labor with which his name has been so long associated. Thus, after an interval of fifty-eight years, he was guided in his seventy-ninth year to undertake a journey through the country that has had so warm a place in his interest. This tour was one of labor in the service of the Lord and crowned with great blessing, no hindrance having been experienced either from the climate or any other

cause.

His objects in going to India were-first, that he might visit the missionaries who are bearing the burden and heat of the day, and, by God's grace, impart counsel and encouragement to them in their

arduous labor of love. Secondly, to preach the Gospel to the thousands of Europeans and natives

with whom he would come in contact in that vast

field. The most difficult classes to reach are the educated Brahmins; he was very anxious, therefore, to bring the simple Gospel before them, as the power of God unto salvation. Thirdly, to promote unity and love between the followers of

Christ. This has been a special feature of his ministrations during the past nine years in the twenty seven countries he has visited. To further this object he has gladly labored in connection with all branches of the Christian Church where the foundation truths of the Gospel are admitted, though he made that an essential condition. In all these churches he had expounded the Scripture and taught the things of God, and in no instance was anything required of him that it was against his conscience to perform.

A fourth object was to promote the study and love of the word of God, alike amongst ministers and their congregations, that thus a pure and sound conception might be formed of the truths therein contained. Also to teach what he understood to be the true character of this dispensation, that we are not to wait to see the whole world converted before the coming of the Lord, but to be found "looking for that blessed hope, and the glorious appearing of our great Lord and Saviour Jesus Christ."

If sorrow could enter heaven, if a sigh could be heard there, or a tear roll down the cheek of a saint in light, it would be for lost opportunities, for the time spent in neglect of God which might have been spent for His glory.-Payson.

ALWAYS pray for patience; every day will bring something that will call for its exercise.

THE CITY OF PULLMAN.

(Concluded from page 22.)

For the disposal of Pullman sewage, land three miles away had been acquired by the Pullman Land Association. To this a pipe could be laid, a farm prepared sufficient to dispose of the sewage of ten thousand people, and farm buildings erected, for less than the cost of laying a pipe to Lake Michigan. The farm products might be made to pay For these reasons the sewage farm system was expenses and interest on the cost of the farm proper. adopted. This system is arranged to reach a tract of land two miles long by a little more than a mile wide, containing more than fifteen hundred acres. Three main drains are provided, which centre at the water-tower; this also containing sewage pumping machinery. By sufficient grade for all the pipes, large and small, and flushing by supplies from the water main, the distribution of the sewage at the farm is safely obtained. The system of underdrainage consists of one main drain of pipe which empties into a ditch discharging into Lake Calumet, and parallel lines of common tile laid at an

apart.

average depth of three feet, and about forty inches The water in the ditch after heavy rains contains only a small percentage of organic imtribution, a complete system of surface drainage purity. There is, besides the system of sewage distaking the surface water into Lake Calumet. The Pullman farm has more than paid the interest on its cost and its expenses, and when the system is more

developed will probably be profitable; but this will

be due to two things: first, the exclusion of surfacewater from the sewage; secondly, the vicinity of a large market, Chicago.

As to the health of Pullman, with an average population of 5000 (now 7500) people, it has been so far remarkably good; the death-rate for two years being, for each year, 6.9 per thousand. The rate at the neighboring village of Hyde Park was, in the same years, 15 per cent.

The change in population from emigration amounts to one per cent. per annum. These emigrants go forth educated in a way that entitles them to be called sanitary missionaries. There are no special requirements to induce change in the habits of people taking up residence in Pullman, but it is a matter of common observation that insanitary habits, such as making yard cesspools, &c., soon vanish under the silent but powerful influence of public opinion as shown in the habits of neighbors. Families with dirty, broken furniture soon find it convenient to obtain furniture more in accordance with their surroundings. Men who are accustomed to lounge on their front steps, smoking pipes, and in dirty shirt-sleeves, soon dress and act more in ac cordance with the requirements of society. All this is accomplished by the silent educational influence of their surroundings. There are no saloons in the town, and one great element of debasement is thus avoided.

CONCLUSIONS.

From a purely monetary aspect, Pullman is a