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made the most of, and much good well observed, “was distinguished would be accomplished.
in a remarkable manner by the sancIn addition to this we stand tification of property. The seal of greatly in need, I think, of a more religious charity was put upon enlarged liberality. We have not almost every article in the Jew's much wealth among us, it is true; possession. He paid for the ransom and yet there is reason to fear that of his first-born; he paid for the many of us are not rendering unto first-fruits of his flocks and the first the Lord according to what we have gatherings of his harvest--the latter received. Some Christians appear being estimated at a sixtieth. He to me to have a most inadequate left in the corners of his fields for the idea of their duty in this respect. destitute another sixtieth. WhatTheir contributions for religious and soever dropped from his hand in charitable purposes form a very reaping was left for the poor; and small proportion of their income. once in every seven years he allowed They pay their seat rents perhaps, his land to produce spontaneously and give a trifle at a public collec for them. Then there were the tion, and that is all; and what does sacrificed animals--the expense of it all amount to ? A few shillings, pilgrimage to the temple—the half or at the furthest a few pounds, a shekel for the sanctuary-and the year. But is this all we owe to our remission of all debts every seventh divine Lord ? Does it adequately year. Besides this, there were the express our gratitude to Him—our numerous expenses for hospitality sense of the worth and importance and relief of the poor. And then of religion-our interest in the eter- came the tithes—the tenth of the nal welfare of our fellow-men? produce of the field, for the Levites. Look at the men of the world—the And finally, the remainder was frequenters of the tavern, the music assessed for another tenth, to be saloon, the theatre, the ball room. spent for the worship of the temple How much do they spend in their and for the poor. Altogether it has frivolous and debasing pleasures ? been estimated, that the devout Jew Talk about the costliness of religion ! gave away about one-third of his How many among us devote as much income to the poor and to religion.” to the service of God as these people Now if the Jews did this, how much do to the gratification of their lusts ? ought Christians to do ? Are our Or we may look at the matter in obligations less than theirs ? Is the another aspect. We profess to Gospel less bountiful than the Law ? regard religion as the principal It may not be possible for every one thing—more important, even, than to give a third, although some might, our necessary food. But there are and, as I think, ought. No doubt some things—as, for instance, certain there are some who could not even articles of food, drink, dress, furni- give a tenth; but with a little selfture, &c.—which we acknowledge to denial, and a good system, there are be luxuries. Now to which of these few, probably, who could not give as objects do we devote the larger much as that: and in my opinion share of our income? To the cause no well-to-do Christian ought to be of Christ, or to the gratification of content with doing less. Were this our tastes ? Is it not in many in principle acted upon, the resources stances the latter ? Again, we may of our churches would be very largely compare our contributions for reli- augmented, and instead of being gious purposes with those of the crippled for funds as we now are, Jews under the old economy. “ The our agencies for usefulness might be Levitical dispensation," it has been strengthened and multiplied.
And their is need for this. Our would probably send their children College, our Home and Foreign to our schools; and if they sent Missions, are all in want of larger them to the day school, they would resources. Our Sunday school sys- most likely send them to the Sunday tem needs to be still further de school. And our connection with veloped, and would richly repay a the children would give us access to much greater outlay, both of money the parents, and afford us many and labour. Besides this we want opportunities of bringing the subject day schools in connection with our of religion before them. congregations. To my mind this Nor is this the only way in which last is of very great importance. day schools would help us. If I For want of day schools we not only mistake not, Government aid is lose a fine opportunity of influencing available not only for the payment the community at large, we run great of teachers, but also for the building risk of seeing our own children of school-rooms. Now it often hapdrawn away to the Established pens that some of our members live Church. Hitherto this state of a considerable distance from the things has seemed inevitable. We chapel. In some cases there is no were too poor, as we imagined, to school in the immediate neighbourestablish schools without Govern- hood, and nobody likely to provide ment assistance, and Government one. With the help of a grant from refused to help us except upon con- Government, our churches might in ditions that we could not accept. some instances be able to supply the But latterly great changes have want. Of course the building would been introduced, and still greater be available for a Sunday school as changes are in contemplation. There well as a day school; and having is every probability that the religious been used in the morning and afterdifficulty will be entirely removed noon for children, I see no reason not that a purely secular system of why it should not be used in the national education is likely to be evening for the instruction of adults ; established. I fear it will be many and if on Sunday evening, why not years before the country is prepared on a week evening as well? And for that. But Government aid will then, besides a day school, we should be given for secular instruction only, have established a new missionary and the managers of schools will be station, where the gospel would be at liberty either to introduce reli- preached, a congregation gathered, gious teaching or not, as they may and in course of time a Christian think proper. Should this be the church organized, to diffuse throughcase, we might, as it seems to me, out the neighbourhood the blessings avail ourselves of the assistance of intelligence, and virtue, and offered, without in the least com- religion. promising our principles as religious And now, brethren, I must convoluntaries. And why should we clude. I had intended to mention not do so ? The work is honourable one or two other points, but my and useful in itself. It would afford paper is too long already. May the us great facilities for communicating God of all grace be pleased to bless what we believe to be the truth of what has been advanced, and grant God. Our children might then be to our denomination and all the educated in our own principles, other sections of His church a large instead of those of the Established measure of spiritual prosperity and Church. Some of our neighbours increase !
THE TOIL-WORN TRAVELLER.
A RABBI journeyed on alone
By Judah's vine-clad hills; 'Twas summer, and the pebble-stone
Burned in the empty rills.
A thirst was in the air,
Both rich and free of care. Just onward, toiling through the heat,
Some weak and burdened form Was stumbling with unsandalled feet
O'er stony ground and thorn; Unused to help, the weary man
Nor listened, nor looked back, Although he knew some chariot ran,
And gained upon his track. The Rabbi was beside him soon,
And with a noble grace, Almost as if he asked a boon
He gave the man a place,
Behind the Rabbi rode,
The pressure of his load.
The Rabbi turned, and saw him so,
And with a gracious smile
Unloose and rest awhile."
The toil-worn humble man “ Be not your kindness overtried,
Let me do what I can." “0, put it down," the Rabbi said,
“ 'Twill be the same to me; Upon it rest your weary head,
I carry it and thee."
O, Christian, thou must see
The toil-worn symbols thee.
And gave thee sweet relief;
Of anxious care and grief. .
For, though thou wouldst refrain,
E. H. J.
GEORGE Fox, THE FRIENDS AND THE
EARLY BAPTISTS. By William Tallack. London: S. W. Partridge &
Co., 9, Paternoster Row. This is a new, cheap, and interesting memoir of a man unique in his character and eccentric in his religious movements, but whose sterling Christian qualities entitled him to be kept in honourable remembrance. The memoir is not an abridgement of any larger Life of Fox, but is prepared from materials which have been gathered from many sources, and it gives soine particulars which have not hitherto been published. It is valuable for the review it presents of the influence of Fox and the Friends in the various departments of philanthropy, social and political progress, literature, science,
and commercial enterprise. In all these departments we have numerous names as examples of others who have laboured or are still labouring for the general good of the human race. Nor does the writer omit to mention several ex-Friends who have made themselves illustrious in the ranks of Episcopalianism, Unitarianism, and Plymouth Brethrenism. Staunch and steady as Quakers are considered to be, they would seem to be subject to the same defection from their principles, and the same abandonment of their peculiar practises, as other denominations are called to deplore. We knew that Mr. Forster, the excellent M.P. for Bradford, William and Mary Howitt, and others, were once in membership with the Society of Friends; but we did
not know, until we read Mr. Tallack's present book, that Dr. Baylee, the Principal of St. Aidan's College, Liver pool, and several others, had ever been in the Quaker ranks. Passing over much interesting information concerning the antecedents and youth of Fox, we come to the chapter which most concerns ourselves—that upon the Baptist origin of Quakerism. After summarising the essential principles of Quakerism which were promulgated by Fox and his followers, Mr. Tallack maintains that these and other kindred principles had, with little exception, been previously the characteristics of the Baptist theology, and more particularly of the General as distinguished from the Particular Baptists. It was the General Baptists (who were a distinct body as early as 1608) that had most fully arrived at the views and usages which have been subsequently attributed to Quaker origin. He then proceeds to verify, by quotation and historic retrospect, the extensive anticipation of Quakerism by the Early General Baptists and others. This anticipation is traced in relation to the Church of the New Testament—the abolition of the ceremonies of the Old Testament Church-Divine Influence the rejection of Infant Baptism and that of ungodly adults-objections to War, Oaths, and Tithes—their recognition of Female Agency-the disuse of pagan names of months and days— their Church Discipline-their caution in respect to theological definitions, never attempting to explain and define what they deemed to be “unwordable," (Taylor's General Baptist History) – social intercourse as a religious dutyprotest against the undue exaltation of human learning in the ministrygratuitous preaching-singing in public worship, &c., &c. Our author introduces citations from General Baptist records in confirmation of his several points, and then observes 6. The question will doubtless occur to many, seeing that the early Friends and early Baptists were so nearly identical in doctrine and discipline, whence is it that the subsequent influence of the former has, in proportion to their numbers, been so much greater than that of the latter ?” His reply is, that “the Friends have far more thoroughly acted out and persistently
maintained the original Baptist principles and discipline. They have been more conservative of their early principles and constitution. The General Baptists have not continued as they were. Their discipline has been greatly relaxed. The Friends are their modern representatives even more than the present Baptist churches." And to this is added a statement which we must receive on Mr. Tallack's own authority, viz., “that the General Baptists may almost be said to have gone over in a body to the Friends in many districts."
The sketch of Fox's career in subsequent chapters of this work are highly entertaining, and the stories which are interspersed throughout are many of them worth knowing and repeating. Take the following anecdote of his shrewdness in detecting flaws in the indictments presented against him by his persecutors. He was once arraigned before Judge Turner at Lancaster, where he exposed one discrepancy after another both as to date and fact in the indictment, until the local justices“ stamped" with rage. At another assize trial he detected similar mistakes which irritated the judge until he exclaimed, “Take him away, jailor, take him away!" At another trial Chief Justice Glynn commanded him to take off his hat. George inquired, “Where did any magistrate, king, or judge, from Moses to Daniel, command any to put off their hats when they came before them in their courts? And if the law of England doth command any such thing, show me that law, either written or printed.” Then the judge grew very angry, and said, “I don't carry my law books on my back." “But," said George," tell me where it is printed in any statute-book, that I may read it.” The judge exclaimed, “ Take him away! Prevaricator !" He was taken away and put among the thieves. Presently the judge called to the gaoler, “ Bring them up again;" and on coming in the judge said, “Come. where had they hats from Moses tó Daniel ? answer me; I have you fast now !" But George, who like Apollos was mighty in the Scriptures, answered. “Thou mayest read in the third of Daniel, that the three children were cast into the fiery furnace by Nebuchadnezzar's command, with their
coats, their hose, and their hats on !” ordinary men than this witty writer Concerning George's knowledge of the and preacher presented; but there was Bible, Gerard Crosse, the historian, enough of sterling worth, at the basis says, “ Having incessantly' continued of Sidney's shining gifts, to justify Mr. in the study of the Scripture from his Dawbarn in selecting him as the subinfancy to his latter end, he became soject of a lecture before the Society of exactly versed in them that there was Arts. no remarkable saying in all the holy writings that escaped his knowledge or remembrance. I have heard some
A GLIMPSE AT THE GREAT SECRET of the Friends say, and not those of
Society. London: W. Macintosh. the vulgar sort, but men of learning, We have in this book, of more than a that though the Bible were lost it hundred pages, a translation of the might be found in the mouth of George speech, or report, of a French statesFox."
man made to the Parliament at Rennes Our notice of this work will be suffi- in the year 1791. That report divulged cient to show its value; and we shall dangers arising from the secret probe disappointed if it does not awaken ceedings of the Jesuits which are feara wide-spread interest in the founder ful to review. The present edition of of Quakerism, in the Quaker's them it is sent forth from a conviction that selves, and probably also in the still it contains soinething more than the obscure sect, the General Baptists, their records of a danger that is past. The manifest prototypes.
revival of Jesuitism is too patent to be denied, and in its present activity
it is right that it should awaken the GOVERNMENT, CONDUCT AND EXAM- vigilance of Protestant statesmen and PLE. By William Dawbarn. Second divines.
The Report is preceded by Edition. Arthur Hall & Co., 25, an Introduction connecting the present Paternoster Row, London.
with the past. This is the production of a man well educated in his youth, brought up to mercantile pursuits, in connection with
THE TEMPERANCE BIBLE-COMMENa house of established reputation, and
TARY, giving at one view Version, able to command a good amount of
Criticism, and Exposition, in regard leisure in his maturer life. Mr. Daw
to all passages of Holy Writ bearing barn had the sagacity to see that one
on Wine and Strong Drink, &c. By of the best allies of leisure is literature,
Dr. Lees and Dawson Burns. Lonand so his absence of occupation was
don: F. W. Partridge. not suffered to be spoiled by bodily The Temperance Reformation is one of rest or mental vacancy. His superior the most earnest of modern enterprises. intelligence pointed him out as a proper It is partly physical, partly secular, person to be asked to lecture in the and partly moral; but it owes no small societies to which he attached himself: degree of its vigour, and is largely and after complying with the requests indebted for its present success, to the made to him, his lectures were deemed religious element which it has approworthy to be circulated through the priated to itself. While it is not even press. Their publication has already nominally a religious movement, its been approved in the demand for a mainspring is evidently Christian : and second edition, and we take an early but for the Christian energy which has opportunity of strongly commending been consecrated to its advancement this new issue to the notice of our it could never have acquired the influyoung men. The Lecture on Govern ence it now exerts in the teeth of the ment gives a good view of Blackstone determined opposition it has had to and his famous Commentaries. That encounter. Originating as this reforon Conduct shows what men should be mation did with godly men, and since in private-in the walks of business— its rise having enlisted its best advoand on the more open stage of public cates from the ranks of the Christian life. The third, on Example, treats of church, it was inevitable that the bearSidney Smith and his writings. There ing of Bible truths and facts upon it may be better models of behaviour for should become a matter of inquiry and