evidence which is only probable, the same balancing of opposing probabilities as in all other practical affairs. It is not strange, therefore, that a habit of mind which sets many scientific men against the study of the classics as an important part of educa tion, and which ought, in logical consistency, to set them in rebellion against that law of nature which dooms us all to pass through the helplessness and dependence of infancy and childhood, should also disqualify the same men for religious faith, throw them out of sympathy with the Christian religion, and lead them to adopt, with a fervor proportional to their zeal for their favorite sciences, a creed of anti-religious negations. What might have been à priori expected has certainly in many instances actually happened.

For such an antagonism between religion aud culture we know but one remedy. Such scientists must go and sit for once at the feet of Jesus of Nazareth, till they can learn from him one of his most characteristic lessons. Let them not take the alarm too hastily; we do not ask that they believe in his supernatural powers, or his resurrection from the tomb where Joseph of Arimathea laid him. That is not by any means the first

lesson which we propose. We only ask that they sit at his feet long enough to learn that other lesson, which is quite indepen dent of his miraculous powers, "Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven." There is a "kingdom of heaven." For our present purpose it matters not whether Jesus of Nazareth founded it or not. It is a fraternity of Christ-like souls of all climes, and all nationalities, and all worlds. No man can gain admission to it who has not learned this lesson of Jesus. He may have the genius of a philosopher, the learning of a sage; but he must still have the heart of a child. He must have learned "to esteem others better than himself," "to look not on his own things, but on the things of others." He must have so modest an estimate of his own powers in presence of the problems of the Universe, of his own attainments, in comparison with the whole range of possible knowledge, as to feel himself to be but a child, and to listen with reverence to any words that fall from the lips of any superior in wisdom. If any one has not this spirit in him, he has not the temper of mind which is suited to

this our humanity. He cannot belong to the fraternity of humble and modest and loving ones. He is proud and must dwell in that solitary isolation which pride always produces, till he is converted and becomes as a little child. Then shall he enter the kingdom of heaven and know its blessedness. Till then he may despise it, but it in return must sorrowfully disown him as deficient in those qualities which form the basis of all virtuous character. The antagonism is not between such a man's intellect and the doctrines of religion, but between his heart and the only true moral standard of the Universe.

If there are prevalent among us such conceptions of culture, and modes of education which tend to such habits of thought and life, we cannot too earnestly deprecate their influence, or seek their amendment. They are not alone unfriendly to religion: they are no less hostile to those loving subordinations which make domestic happiness possible, and render the State capable of freedom without anarchy. There is nothing which we as a nation have more reason to dread, than an education which awakens the mind to activity, and opens to it the fount ains of that knowledge which puffeth up, without training it to modesty, to humility, to faith, to subordination. This is a serious subject, which cannot be too thoughtfully considered by a great people engaged in the laudable endeavor to provide for universal education. We are no enemies, we are earnest friends of the cultivation of the physical sciences. But we regard the exclusive claims set up for them in some quarters, not only as arrogant, but as eminently dangerous to mental soundness, to subordination, to virtue.

We cannot therefore avoid the conclusion, that the causes of the antagonism between culture and religion are to be found in the inadequacy of our religion to express the sublime conception of its founder, and in the one-sidedness and incompleteness of our culture. And the remedy must be sought in honest efforts more completely to interpenetrate the practical religion of the time with the thought, the heart, the spirit of the Divine Master, and to round out all our systems of culture, till they shall comprehend not merely the intellectual and esthetic, but the moral nature of man. We cannot help thinking that just in proportion as such efforts are earnestly put forth, on both sides, the din of the long conflict will die away, and the "lion and the lamb will dwell together."

في

We think this subject worthy of the most serious consideration of all the leaders of our religious thought. What man of sense did not see the folly and madness of the attempt to impose upon the world as an essential article of the Christian faith, the doctrine of infallibility? And yet are not Protestants often guilty in greater or less degree of similar folly? Are not many of our sects-ought we not rather to say all?-contending for some things, either in modes of stating faith, or in forms of organization, which are really as indefensible as infallibility? And how much the tenacity with which we hold such things, and the attitude of conflict with one another into which we are thus brought, expose religion itself to the cutting and damaging sarcasms of unbelief! There is but one way in which religious men can rid themselves of all responsibility for the long antagonism between religion and culture. They must consent to relax their hold of every foreign element which has attached itself to Christianity in its progress through the ages, and realize to the utmost possible extent the conception of the Divine Author of Christianity in the actual religion of the pres ent hour. Much has been accomplished towards the attainment of this end in the last three hundred years. Much, very much, yet remains to be done. Here is noble work for all the talent engaged in religious thought in our age, far nobler than to strengthen the walls by which Christian sects are divided from each other, or to defend with any argument however ingenious the peculiarities by which one's own sect is distinguished.

We cannot close without expressing the wish that Principal Shairp's book may have a wide circulation, and that it may be candidly and prayerfully read by young men in pursuit of liberal culture. We could wish indeed that he had been more felicitous, than we think he has been, in stating the real relation of science to religion. His language in reference to this subject is certainly not well guarded, and has, we regret to say, exposed him to unfriendly criticism in some highly respectable journals in this country. But the aim of the work is excellent, its spirit admirable, and its style is so clear, chaste, and truthful as to be quite refreshing amid the sensationalism which so shockingly abounds. We rejoice to know that young men are trained in the Scotch universities under influences so pure, truthful, and devout.

ARTICLE II-JOHN WOOLMAN.

The Journal of John Woolman. With an Introduction by JOHN G. WHITTIER. Boston: James R. Osgood & Co. 1871. 12mo, pp. 315.

JOHN WOOLMAN died one hundred years ago at the age of fifty-two, in York, England. Born in this country, in Northampton, Burlington County, New Jersey, reared among plain people, with no other education than almost any lad might have in the place and time, a member of the Society of Friends, and a minister after the manner of that sect, he had gone abroad on one of the religious errands well known among them, and traveling from one of their meetings to another in fulfillment of his mission he lay down to die of the small-pox, then so prevalent and so much dreaded, among those who had been all strangers but for the affinities of Christian faith. Most unambitious in his aims, studying to be quiet, and disclaiming and shunning every thing like popularity or distinction, he could have made no impression by his presence or his death among the notables of that English ecclesiastical city. Yet now we have a beautiful edition of this man's Journal, with extracts from his writings and an admiring introduction by a most popular American poet, from one of our principal publishing houses, while the notables of that city with all their respectabilities are forgotten. There is something suggestive in the

contrast.

We speak thus of this volume not that it is a resurrection of what has been buried for a century in entire forgetfulness, but that it renews the memory of a remarkable man, brings him into a larger circle of readers, and extends a reputation which hitherto has been mostly limited to his own religious denomination. Every Christian community has its "saints" as really as that of Rome, though without the formality of canonization, and every such sacred roll, not overladen with ceremonies nor tainted with superstition, should enrich the whole Church. The Westminster Review, in an elaborate article on Quakerism,

remarked that it was richer in biographies than any other sect. It has been common to commemorate the most esteemed ministers and other members of the Society, whether men or women, by publishing their journals, and by testimonials from their brethren. John Woolman has long had a high place on their calendar. Several editions of his writings have already had considerable circulation. The miscellaneous reader will learn from Mr. Whittier's preface to the present volume, what we have known from other sources, that the rare quality of the man has not wholly failed of recognition in very different communions. Dr. Channing, we are told, pronounced his Journal "beyond comparison the sweetest and purest biography in the language," adding, "it was not a light to be hidden under the bushel of a sect." "Edward Irving pronounced it a godsend." In certain literary quarters too, where the author least expected or sought applause, it has won some flattering distinction, as from Charles Lamb in his Elia, who says, "Get the writings of John Woolman by heart ;" and the English barrister, H. C. Robinson, who belonged to Lamb's circle, which was far enough removed from severe religious partialities, calls the book "a perfect gem," saying of the author, "His is a Schöne Seele, a beautiful soul." "One of the leading British Reviews" even went so far as to pronounce him "the man who, in all the centuries since the advent of Christ, lived nearest to the Divine pattern." We do not take it upon us to sanction this last assertion, nor yet to gainsay it, but we are glad to learn further from the introduction to this edition that the author of "The Patience of Hope," besides the beautiful tribute which we have not room to quote, "has in preparation an appreciative review " of Woolman's "life and character." We cite these testimonies to get the more attention for a work we have before learned to prize, and also as showing how the way has been prepared for the present edition. The introduction, itself of fifty pages, we need not say is a loving tribute from Mr. Whittier's hand, and enhances the interest of the volume. It was well that Woolman should find an editor who is at once a true poet and an earnest Friend, and has been moved to this work by the zeal of a philanthropist, especially in the antislavery movement, of which Woolman was one of the earliest