second a vindication of, or rather an eulogium on, that doctrine which, attributing every thing to the immediate influence of the Spirit, waves all form and ritual, and oral communication, as nugatory and superfluous. With regard to the former, however, it should be observed, that a record of the dead, if his virtues were such as to merit recordal, is usually entered in the minutes of the monthly meeting to which he belonged; and as to the latter, though we of the established church are accustomed to a more social and less abstracted mode of worship, and one which, in the opinion of many wise and good men, is better adapted to the wants and wishes of the community at large, yet, it must be confessed, that the system of a silent and altogether spiritual worship, as founded on the doctrine of an assigned portion of the spirit of God to each individual, as a sure and primary guide, is both philosophical and beautiful. We may also remark, that it has been most impressively and feelingly enforced by Mr. Barton, who, when speaking of the abrogation, by our Saviour, of the shadowy forms of an earlier

day, and of his inculcation of the precept of adoring in spirit and in truth, adds,

This, this is the worship the Saviour made known,
When she of Samaria found him

By the Patriarch's well, sitting weary, alone,
With the stillness of noon-tide around him.

How sublime, yet how simple the homage he taught To her, who inquir'd by that fountain,

If Jehovah at Solyma's shrine would be sought?

Or ador'd on Samaria's mountain?

For God is a Spirit! and they, who aright
Would perform the pure worship he loveth,
In the heart's holy temple will seek, with delight,
That spirit the Father approveth.

And many that prophecy's truth can declare,
Whose bosom's have livingly known it;

Whom God hath instructed to worship him there,
And convinced that his mercy will own it.

The temple that Solomon built to his name,
Now lives but in history's story;

Extinguished long since is its altar's bright flame,
And vanish'd each glimpse of its glory.

But the Christian, made wise by a wisdom divine,
Though all human fabrics may falter,

Still finds in his heart a far holier shrine,

Where the fire burns unquench'd on the altar!

There are various passages also interspersed through the volume, which very eloquently plead in favour of other and equally striking peculiarities of Quakerism. But there is one distinction which, as conferring the highest honour on the members of this Sect, I cannot permit myself to pass in silence; it is their total freedom from the spirit of persecution, an exemption which, when we consider how often religion has been disgraced, and humanity outraged, by a contrary line of conduct, should call forth unqualified praise.

It is in the spirit of this lovely and invaluable feature of Quakerism, that our author, after describing with great fervency of feeling and great beauty of expression, the ruins of an ancient monastery, which he had termed "the faded pride of fancied holiness," thus instantly corrects the injurious epithet:

Of fancied holiness! O say not so,

Nor judge unkindly of another's creed ; The intent and motive God alone can know,

And these condemn, or sanctify the deed. Ave-maria, crucifix, and bead

Are nothing in themselves; but if they were Imagin'd helpful in the votary's need,

Although a faith more spiritual may spare

Such outward aids to seek, from blame it may forbear.

Upon this principle of adherence to the broad basis of the Christian dispensation, disregarding altogether those discrepancies which trench not on the integrity of its outline, must the extension and general acceptance of our common faith be founded. It is on this plan of reposing exclusively on the essentials of pure and practical Christianity, that the Quakers have sought to distinguish themselves among their European brethren; and it is upon the same plan, though modified according to circumstances, that they have regulated their religious intercourse with the Indians of America, endeavouring, in the first place, and as introductory to the leading facts of Revelation,

to point out the identity of their respective creeds as to the great and everlasting truths of Natural Theology. They have addressed them, in fact, in the noble and persuasive language of the blind old man in Madoc.

Know ye not him who laid

The deep foundations of the earth, and built
The arch of heaven, and kindled yonder sun,
And breathed into the woods, and waves, and sky
The power of life?

We know him! they replied,

The great For Ever One, the God of Gods,
Ipalnemona. He by whom we live.

And we too, quoth Ayayaca, we know

And worship the Great Spirit, who in clouds
And storms, in mountain caves, and by the fall
Of waters, in the woodland solitude,

And in the night and silence of the sky,
Doth make his being felt. We also know,

And fear, and worship the Beloved One.
"Our God," replied Cynetha, "is the same,
The Universal Father."

Having noticed what is peculiar to Mr. Barton's Poems, as resulting from the class of