the general elections for the Parliaments of the Empire and of Prussia. The electioneering campaign will, it is reported on all sides, be the hottest that Germany has ever witnessed. The Ultramontanes put their trust, like all fanatics, in the lowest and most ignorant classes; the Government rely on the Protestants, the Old Catholics, and the general intelligence of the country. Happily for Prince Bismarck, his side is the patriotic one. The Ultramontanes in their wrath have not hesitated to incite ill-feeling against the Government, and to try to stir up the minor German States against Prussia. Even as things are, the parties are both so strong that it is impossible to conceive the magnitude of the contest between them, or to predict its results. But we shall be very much surprised if one of these results is not a religious and also civil war unparalleled even in the annals of Europe.-Glasgow Herald. PRISON MISSION.-The eighth annual report of the Prison Mission, presented at a meeting held a short time ago, shows most encouraging progress in all the four branches into which the work is divided. From being a Discharged Female Prisoners' Aid Association it has grown to its present dimensions. But it is a mission which requires to be better known, and to receive more general support. During the last year there were one thousand six hundred and twelve meetings held for discharged female prisoners on week-days and Sundays, at which the Gospel was proclaimed to them; the number attending these meetings was three thousand and fifty-three. The sewing classes in Westminster and Shoreditch have been attended by one hundred women each, on an average. The laundry at Nine Elms House now affords the means of employment to one hundred women, and when requisite this accommodation can be greatly extended; but as yet it has not been used to its utmost capacity. There are two lodging-cottages for the better behaved women, which are selfsupporting, and a school for little girls discharged from prison, where thirteen children have been taught and trained for service during the year. The Princess Mary's Village Homes, where the children of the convicted prisoners can be sent under a provision of the Act for the Prevention of Crime, have been very successful; in addition to the cottages already erected and occupied, on the 12th of July the foundation-stones of three additional cottages were laid. It should be remembered that while this mission makes provision for the bodily wants of this class of women, this is not its primary object. The first and chief object is the salvation of their souls, and Mrs. Meredith and her fellow-labourers in this great field are not left without cheering tokens for good. The idea was a very happy one of employing the criminal women to wash for the poor, and especially the sick poor, and in doing so to take the first step towards gaining an honest livelihood; and this idea has been, so far, very successfully carried out. THE ENGLISH PILGRIMS TO PARAYLE-MONIAL.-The world has recently been surprised by a number of English people-not the ignorant and unintelligent, but lords and gentlemen, hereditary legislators and ladies of fashion, with respectable men and women of other classes-all going on pilgrimage! starting from the Victoria Station, under all the modern advantages of travelling, to commemorate a Popish miracle of two hundred years ago, at "the shrine of the blessed Marie Alacoque," and "the altar of apparition"-the spot where Jesus appeared to her, and directed her to institute the worship of His "Sacred Heart." Passing by all the various forms of remark which this strange sight might suggest, or has actually suggested and called forth, we touch only upon one which, in our view, gives it its chief and intended significance. Whatever else it may have been designed to promote, it was meant, doubtless, not only to familiarize the masses of the English people with the forms and the phraseology of Roman Catholicism, but to give the impression that England itself had become Catholic to a much greater extent than it knew, and that it was really beginning to be what the Pope, through Cardinal Wiseman, twenty years ago declared that it was. The theory of the Vatican, then promulgated, was to be represented as the fact of to-day. The policy of Popish tacticians is to make large pretensions, and to assume that things are what is affirmed, though the affirmation may only be the other side of a wish. Popery, like its representative the irrepressible Archbishop of Westminster, pushes itself in wherever it can, tries to get the public ear, and to catch the public eye, and to create and propagate the impression that it is not only a great power, but that it is felt, recognized, and accepted as such! It was thus in 1850. In the Papal Bull then published the Pope spoke not only of "the Church of England," and the "English Church," and of the "archbishop and bishops of England," as if the English nation, as such, was again exclusively Roman, but Dr. Wiseman in his pastoral letters on the occasion used these words:"The great work is now complete; England has received a place among the fair Churches, which, normally constituted, form the splendid aggregate of Catholic communion. Catholic England has been restored to its orbit in the ecclesiastical firmament, from which its light had long vanished, and begins anew its course of regularly-adjusted action round the centre of unity, the source of jurisdiction, of light and vigour." Of course the Romanist portion of the people had never " left their orbit," their light had not "vanished," it was the nation that had thus been misled and darkened, and it was it therefore that, it was insinuated, had been restored to its place of order and effulgence! That was the theory and wish of the Vatican, and so it was described as a reality and a fact. People would thus get familiar with the idea, and might in time be persuaded to believe it. The pilgrims to Paray-le-Monial were regarded as representing the whole English people, and as doing something in our name, which is to be regarded we suppose as if done by ourselves. Bishop Vaughan, in addressing them, not only said that "the English at the Reformation had revolted from the faith, and that the subsequent generations of Englishmen had in consequence been born to an inheritance of prejudice instead of faith," adding, "but now the scales are falling from their eyes, and the flower of England are winning their way back to the one true fold;"-he not only said this in relation to a portion of our people, but he gave the pilgrims to understand that they had England itself entirely in their hands, to do with it what its past apostasy and its present return respectively required. He spoke of "the visit of more than a thousand of his countrymen to Paray, for the purpose of making a collective act of reparation for their sins," [the sins of their countrymen as well as their own,] "and another act of the consecration of ENGLAND to the Sacred Heart." It is with a view to deepen all such impressions, and to familiarize the popular mind with them, that Catholics stick at nothing, in pretension of language or obtrusion of acts, to force themselves on public attention, and by keeping their Church, institutions, and ceremonies continually in the foreground, to produce the impression that "Catholic England" is again moving in its orbit "in the ecclesiastical firmament" from which it had formerly fallen. The pilgrimage would have lost half its value and all its lustre if it had not been done "with observation,"-if the devotees had gone in silence and quietness, each thinking only of his own soul. No great object would then have been secured. There were ends to be gained by doing what other people shrink from, and what Christ condemned "praying at the corners of the streets," (in modern language in railway carriages,) calling upon the world to listen and look,-for it is a great thing, in some cases, "to be seen of men." It was quite natural that thanks should have been given to "the reporters for the press," who had I made known to the millions outside what had been done by the pious and self-denying worshippers of "the Sacred Heart."-Rev. T. Binney, in the Evangelical Magazine. THE CRIMINAL STATISTICS OF POPERY. -A recent Parliamentary return, which gives the religion of prisoners in Britain, reveals some rather startling facts which bear hard on Popery as a fertile source of crime. From this return it appears that, from the 1st of January to 31st of December, 1872, the total number of criminal prisoners in Scotland was 34,182. Of these, 10,740 were Roman Catholics; that is, nearly one-third of the whole. This is out of all proportion, when it is borne in mind that there are in Scotland no more than half a million of Roman Catholics. Their proportion to the whole of the rest of the population is nearly as 1 to 6; but the number of their prisoners is one in every 46 of their own population, whereas, among the whole of the other population put together, the prisoners are 1 in every 122. Put it in another form. Of the Romish population in Scotland the criminals are about 22 per thousand: among the whole of the rest of the population the proportion is about 8 per 1,000 That is, Romanism in Scotland produces nearly three times the amount of crime which all other denominations together produce. number of Romanists in England and Wales is about a million and a half; that is, about 1 in every 15 of the population. But among the Romanists in England the proportion of prisoners is 25 per 1,000, whereas, among all the other population it is only 6 per 1000. In another form: Romanism in England gives one prisoner for every 38 of its adherents, whereas, the proportion of prisoners among the whole population besides is only 1 in every 197. That is, Romanism in England is chargeable with five times the amount of crime which can be charged against the whole of the rest of the population put together. The actual number of prisoners in England during the year 1872, was 146,146, of whom 38,581 were Roman Catholics. Were these Catholics not worse than others, their proportion of prisoners would only amount to 7,710. Thus we have the enormous number of 30,871 prisoners traced directly as the result of Romanism. This is the excess of crime which the presence of a million and a half of Romanists inflicts on England. Were the whole population of England Roman Catholic, computing at the same rate on the basis of the official statistics, the number of prisoners would amount to no less than 583,859, that is, five times what it is. If we make the same calculation for Scotland, where there were in the same year 10,740 Popish prisoners, and if Romanists were not worse than other people, their proportion of prisoners would be only 3,488 instead of the last named figure. Thus we have again no fewer than 7,252 cast upon Scotland as prisoners, traced directly to Romanism. Add this to the excess already proved in the case of England, and we have in Great Britain, guilty enough in other respects, the excess of no less than 38,123 criminals proved beyond all question to be the fruits of the Romish system. If any one questions the accuracy of these deductions, let him examine for himself the official statis In England the case is worse. The tics; and unless he can deny the cor rectness of the data which this Parliamentary document supplies, he must admit the conclusions which are fairly deduced from them. It is thus an incontestable fact that the presence of 2,000,000 of Roman Catholics as an element in the 26,000,000 which constitute the population of Scotland and England, gives over 30,000 criminals above what their numbers would be, but for the presence of that element. This is a fact which deserves to be seriously pondered; all the more so, not only in view of the rapid increase of Romanism in this country, but in connection also with the insatiable demands which are made for the support of a system which in this, as in every possible aspect of the case, has proved itself our implacable enemy.-Bulwark. BIOGRAPHICAL SKETCHES. THE success of the Wesleyan ministry has been greatly promoted by those members of our Body who have been living epistles, "known and read of all men;" whose amiable spirit, blameless conduct, and fervent charity, have at once exemplified, attested, and enforced the sacred truths proclaimed from the pulpit. Such a witness of the truth and excellence of vital godliness was the subject of this memoir. MR. RICHARD HOSKEN was born in Penryn, in Cornwall, April 30th, 1805. His parents were God-fearing attendants on the services of the Established Church, but from association with devoted Wesleyans, were so far prepossessed in favour of Methodism, that they frequently attended the services at the chapel. Their son grew up a sprightly, active lad, and in his twelfth year became a fellow pupil with the Rev. Dr. Rule, at the "Belle Vue Academy," where he pursued his studies earnestly, and won the silver medal, as a prize for elocution. When he had completed his education, he first studied the law, but subsequently became a clerk in a banking establishment in London. Towards the close of his third year in this situation he was severely afflicted, and returned to his native town. This affliction was sanctified to him; his early serious impressions were deepened, and he was led to seek earnestly the mercy of God. From a diary which he kept at this time, it seems that whilst gradually recovering from this illness, he became instructed in the way of salvation, and experienced that change of heart, the reality of which was so obvious in after years. This document records his earnest longings for a sense of the Divine mercy, and his strenuous endeavours to do the will of God; and shows that at length he was enabled to accept Christ as a sufficient Saviour, and to rejoice in God's pardoning love. Having embarked in business, as a granite merchant, he was married July 6th, 1829, to Miss Nettle, whose intelligence, gentleness, and sterling piety rendered her a valuable wife. As Mrs. Hosken was a member of the Wesleyan-Methodist Society, her husband, after his marriage, more frequently worshipped at the chapel and, after mature deliberation, he became convinced that the blessings of Christian fellowship would be more fully realized by him there, than in connection with the Established Church, and resolved to join the Wesleyans. There lived at this time in Penryn a Mr. Davy, who was for many years a judicious and venerated class-leader. One evening as the members of the class were assembling, Mr. Hosken knocked at the door, and asked permission to attend. With grateful joy the leader welcomed him to this, his first class-meeting; and often in after days did he declare with devout thankfulness the satisfaction and pleasure thus afforded him. By this step Mr. Hosken found congenial companionships, and was introduced to a sphere of usefulness for which he was peculiarly fitted. He always deemed it a special mercy that, in the providence and by the grace of God, he became a member of our branch of Christ's Church; in its doctrines, means of grace, and evangelic appliances, he ever felt the deepest interest, and it furnished him with many facilities for the culture and use of his gifts in the Master's service. Not long after he joined the Methodiet Society, he was appointed a leader, and also superintendent of the Sunday-school, both which offices he held with increasing acceptance and usefulness to the close of life. In his class he always had “a word in season" for the troubled, tempted, or lukewarm; and young disciples were greatly encouraged by his genial sympathy. Adopting as his own motto, "Not as though I had already attained," he was not satisfied unless the members over whom he watched were seeking a closer walk with God. In the Sunday-school, whilst maintaining the proper authority of his office, his kindly courteousness and condescension secured the respect and affection both of teachers and scholars. Notwithstanding the numerous and pressing duties of his business, and of the offices he held in the corporation and town of Penryn,-to which were ultimately added that of a Justice of the Peace for that borough, he took the greatest interest in everything pertaining to the cause of God. He filled with great acceptance all the lay offices of Methodism in the Society and Circuit, and discharged their duties with exemplary fidelity. He was most active in promoting the establishment of a day-school, and watched over it as its treasurer and chief manager from its opening to his death. Twice he was chosen by the Cornwall District Meeting as the lay representative to the Conference Committees. During a visit paid to Norway in the autumn of 1850, sailing in one of his own vessels, he conducted daily services with the crew. These meetings were often attended with a rich blessing, and at one of them the mate was converted. The following is his account of this interesting service: "In the evening, the Spirit of the Lord was in our midst. Deep seriousness prevailed, and great joy succeeded. The mate, who for weeks past had been evidently under deep impressions, and, struggling with them, wept and sobbed. The dumb spirit' was cast out, and he cried heartily to the Lord. The device of Satan was discovered to him, and at the close of the service he was enabled to speak of the mercy of God, and of His willingness to pardon and to bless. We had great joy, and for a season so feasted on spiritual food, that we forgot all time, and toil, and care."" Thus did Mr. Hosken serve his generation by the will of God for many years with the utmost cheerfulness and activity; and as his influence widened, and his character and services became more highly appreciated, the hope was cherished that he would be long spared to the Church. But in the summer of 1867 he was laid aside, and neither medicine nor change of air restored his usual health. His affliction was borne with patience and cheerful submission. He once said, "If the Lord is about to take me, He is doing it very gently. The pins of the tabernacle are being loosened one by one. My peace abounds as a river : I am very happy." Whispered words of prayer and praise were often heard by those who ministered to him. When asked one morning how he had rested, he replied, "I have had a blessed night; not that I have slept much, but God has been with me, and my mind has been calm and serene." Another morning, he said, "I felt so immediately in the presence of God, that it seemed as if God and myself were the only beings in the universe, and He were specially taking care of me." As his end drew nearer, weak |