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made the most of, and much good well observed, would be accomplished.

In addition to this we stand greatly in need, I think, of a more enlarged liberality. We have not much wealth among us, it is true; and yet there is reason to fear that many of us are not rendering unto the Lord according to what we have received. Some Christians appear to me to have a most inadequate idea of their duty in this respect. Their contributions for religious and charitable purposes form a very small proportion of their income. They pay their seat rents perhaps, and give a trifle at a public collection, and that is all; and what does it all amount to? A few shillings, or at the furthest a few pounds, a year. But is this all we owe to our divine Lord? Does it adequately express our gratitude to Him-our sense of the worth and importance of religion-our interest in the eternal welfare of our fellow-men? Look at the men of the world-the frequenters of the tavern, the music saloon, the theatre, the ball room. How much do they spend in their frivolous and debasing pleasures? Talk about the costliness of religion! How many among us devote as much to the service of God as these people do to the gratification of their lusts? Or we may look at the matter in another aspect. We profess to regard religion as the principal thing-more important, even, than our necessary food. But there are some things-as, for instance, certain articles of food, drink, dress, furniture, &c.—which we acknowledge to be luxuries. Now to which of these objects do we devote the larger share of our income? To the cause of Christ, or to the gratification of our tastes? Is it not in many instances the latter? Again, we may compare our contributions for religious purposes with those of the Jews under the old economy. "The Levitical dispensation," it has been

well observed, "was distinguished in a remarkable manner by the sanctification of property. The seal of religious charity was put upon almost every article in the Jew's possession. He paid for the ransom of his first-born; he paid for the first-fruits of his flocks and the first gatherings of his harvest--the latter being estimated at a sixtieth. He left in the corners of his fields for the destitute another sixtieth. Whatsoever dropped from his hand in reaping was left for the poor; and once in every seven years he allowed his land to produce spontaneously for them. Then there were the sacrificed animals-the expense of pilgrimage to the temple-the half shekel for the sanctuary-and the remission of all debts every seventh year. Besides this, there were the numerous expenses for hospitality and relief of the poor. And then came the tithes the tenth of the produce of the field, for the Levites. And finally, the remainder was assessed for another tenth, to be spent for the worship of the temple and for the poor. Altogether it has been estimated, that the devout Jew gave away about one-third of his income to the poor and to religion." Now if the Jews did this, how much ought Christians to do? Are our obligations less than theirs? Is the Gospel less bountiful than the Law? It may not be possible for every one to give a third, although some might, and, as I think, ought. No doubt there are some who could not even give a tenth; but with a little selfdenial, and a good system, there are few, probably, who could not give as much as that: and in my opinion no well-to-do Christian ought to be content with doing less. Were this principle acted upon, the resources of our churches would be very largely augmented, and instead of being crippled for funds as we now are, our agencies for usefulness might be strengthened and multiplied.

And their is need for this. Our College, our Home and Foreign Missions, are all in want of larger resources. Our Sunday school system needs to be still further developed, and would richly repay a much greater outlay, both of money and labour. Besides this we want day schools in connection with our congregations. To my mind this last is of very great importance. For want of day schools we not only lose a fine opportunity of influencing the community at large, we run great risk of seeing our own children drawn away to the Established Church. Hitherto this state of things has seemed inevitable. We were too poor, as we imagined, to establish schools without Government assistance, and Government refused to help us except upon conditions that we could not accept. But latterly great changes have been introduced, and still greater changes are in contemplation. There is every probability that the religious difficulty will be entirely removednot that a purely secular system of national education is likely to be established. I fear it will be many years before the country is prepared for that. But Government aid will be given for secular instruction only, and the managers of schools will be at liberty either to introduce religious teaching or not, as they may think proper. Should this be the case, we might, as it seems to me, avail ourselves of the assistance offered, without in the least compromising our principles as religious voluntaries. And why should we not do so? The work is honourable and useful in itself. It would afford us great facilities for communicating what we believe to be the truth of God. Our children might then be educated in our own principles, instead of those of the Established Church. Some of our neighbours

would probably send their children to our schools; and if they sent them to the day school, they would most likely send them to the Sunday school. And our connection with the children would give us access to the parents, and afford us many opportunities of bringing the subject of religion before them.

Nor is this the only way in which day schools would help us. If I mistake not, Government aid is available not only for the payment of teachers, but also for the building of school-rooms. Now it often happens that some of our members live a considerable distance from the chapel. In some cases there is no school in the immediate neighbourhood, and nobody likely to provide

one.

With the help of a grant from Government, our churches might in some instances be able to supply the want. Of course the building would be available for a Sunday school as well as a day school; and having been used in the morning and afternoon for children, I see no reason why it should not be used in the evening for the instruction of adults; and if on Sunday evening, why not on a week evening as well? And then, besides a day school, we should have established a new missionary station, where the gospel would be preached, a congregation gathered, and in course of time a Christian church organized, to diffuse throughout the neighbourhood the blessings of intelligence, and virtue, and religion.

And now, brethren, I must conclude. I had intended to mention one or two other points, but my paper is too long already. May the God of all grace be pleased to bless what has been advanced, and grant to our denomination and all the other sections of His church a large measure of spiritual prosperity and increase!

Poetry.

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.

The dust thick on his chariot lay,
A thirst was in the air,
But he pursued his easy way
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,

Who then with gladness and surprise
Behind the Rabbi rode,

But burdened still, for on him lies
The pressure of his load.
Castle Donington.

The Rabbi turned, and saw him so,

And with a gracious smile
Said, "Why not let your burden go?
Unloose and rest awhile."

To whom, with murmured thanks, replied
The toil-worn humble man-
"Be not your kindness overtried,
Let me do what I can."

"O, put it down," the Rabbi said,
""Twill be the same to me;
Upon it rest your weary head,
I carry it and thee."

The story ends; but yet a word-
O, Christian, thou must see
The Rabbi symbols thy dear Lord,
The toil-worn symbols thee.

His chariot found thee on the road,
And gave thee sweet relief;
But still thou bearest a heavy load
Of anxious care and grief.

O loose thy burden and be free,
For, though thou wouldst refrain,
Be sure He carries it and thee,
To Him 'twill be the same.

E. H. J.

Literature.

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and commercial enterprise. 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. 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, Liverpool, 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 Influencethe 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 daystheir 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 ministry— gratuitous preaching-singing in public worship, &c., &c. Our author introduces citations from General Baptist records in confirmation of his several points, and then observes, "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 to 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

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coats, their hose, and their hats on!" Concerning George's knowledge of the Bible, Gerard Crosse, the historian, says, Having incessantly continued in the study of the Scripture from his infancy to his latter end, he became so exactly versed in them that there was no remarkable saying in all the holy writings that escaped his knowledge or remembrance. I have heard some of the Friends say, and not those of the vulgar sort, but men of learning, that though the Bible were lost it might be found in the mouth of George Fox."

Our notice of this work will be sufficient to show its value; and we shall be disappointed if it does not awaken a wide-spread interest in the founder of Quakerism, in the Quaker's themselves, and probably also in the still obscure sect, the General Baptists, their manifest prototypes.

GOVERNMENT, CONDUCT AND EXAM

PLE. By William Dawbarn. Second
Edition. Arthur Hall & Co., 25,
Paternoster Row, London.

THIS is the production of a man well
educated in his youth, brought up to
mercantile pursuits, in connection with
a house of established reputation, and
able to command a good amount of
leisure in his maturer life. Mr. Daw-
barn had the sagacity to see that one
of the best allies of leisure is literature,
and so his absence of occupation was
not suffered to be spoiled by bodily
rest or mental vacancy. His superior
intelligence pointed him out as a proper
person to be asked to lecture in the
societies to which he attached himself:
and after complying with the requests
made to him, his lectures were deemed
worthy to be circulated through the
press. Their publication has already
been approved in the demand for a
second edition, and we take an early
opportunity of strongly commending
this new issue to the notice of our
The Lecture on Govern-
young men.
ment gives a good view of Blackstone
and his famous Commentaries. That
on Conduct shows what men should be
in private-in the walks of business-
and on the more open stage of public
life. The third, on Example, treats of
Sidney Smith and his writings. There
may be better models of behaviour for

ordinary men than this witty writer and preacher presented; but there was enough of sterling worth, at the basis of Sidney's shining gifts, to justify Mr. Dawbarn in selecting him as the subject of a lecture before the Society of Arts.

A GLIMPSE AT THE GREAT SECRET SOCIETY. London: W. Macintosh. WE have in this book, of more than a hundred pages, a translation of the speech, or report, of a French statesman made to the Parliament at Rennes in the year 1791. That report divulged dangers arising from the secret proceedings of the Jesuits which are fearful to review. The present edition of it is sent forth from a conviction that it contains something more than the records of a danger that is past. The revival of Jesuitism is too patent to be denied, and in its present activity it is right that it should awaken the vigilance of Protestant statesmen and divines. The Report is preceded by an Introduction connecting the present with the past.

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THE Temperance Reformation is one of the most earnest of modern enterprises. It is partly physical, partly secular, and partly moral; but it owes no small degree of its vigour, and is largely indebted for its present success, to the religious element which it has appropriated to itself. While it is not even nominally a religious movement, its mainspring is evidently Christian: and but for the Christian energy which has been consecrated to its advancement it could never have acquired the influence it now exerts in the teeth of the determined opposition it has had to encounter. Originating as this reformation did with godly men, and since its rise having enlisted its best advocates from the ranks of the Christian church, it was inevitable that the bearing of Bible truths and facts upon it should become a matter of inquiry and

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