On the earth, must have birth,-though to mere reason, As the grain, oft in pain, doubt, care, and sadness, The hand to the plough, look not back on the past; In the inward and onward, Faith, day by day, wielded, Only can win the true substance at last. Sow thy seed, there is need, never mind sorrow, A CHURCH. A BAND of faithful men, Met for God's worship in an upper room, To hear the counsels of His holy Word, These, few as they may be, Compose a church, such as, in pristine age, For where but two or three, Whatever place, in faith's communion meet, Reviews. LIFE AND DEATH IN IRELAND, as witnessed in 1849. By SPENCER T. HALL. Manchester: J. T. PARKES. London: SIMPKIN, MARSHALL, and Co. Pp. 90. THERE is much useful information in this Work, besides interesting descriptions of what the Author witnessed in his rambles and cabin calls. HYMNS AND MEDITATIONS. By A. L. W. London: PEACE LYRICS. By H. G. ADAMS. London: C. GILPIN. Manchester: W. IRWIN. Newcastle: T. P. BURKAS. 1850. Pp. 62. CONTAINING many stirring sentiments worthy of the widest diffusion. THE WORKING MAN'S FRIEND AND FAMILY INSTRUCTOR. London: JOHN CASSELL, 335, Strand. WE regret not having been able earlier to notice this little weekly periodical. It is so cheap-only a penny a number-and contains so much for the money of truly valuable information for the special use of the working classes, that we cannot but hope they may Friend" and extensively avail themselves of such a "Instructor." Those having to employ any description of operatives, could not better consult their own interest, "than by encouraging the circulation of The Working Man's Friend. We are aware there are many honourable exceptions; but as a class, and we have had very considerable opportunities for observation, the operatives stand greatly in need of elevation in their language, habits, and ideas; for there is no connection between handicraft, or even the most laborious occupations, with vulgarity, intemperance, and the debasing tendencies by which it is accompanied. THE DOMESTIC ECONOMIST; and Adviser in every LIKE the preceding, this is another very useful periodi- A MEMOIR of the LIFE, TRAVELS, and GOSPEL LA- THIS is the most portable Memoir of "our honourable A TRIBUTE TO THE MEMORY OF THOMAS MAW. By his WIDOW. London: C. GILPIN. 1850. Pp. 51. THIS dear Friend was highly esteemed and valued in the circle of his acquaintance. He was in the station of Elder, and appears to have been not more remarkable for the soundness of his judgment than for amiability of manners. The extracts from his letters and papers have afforded us especial pleasure; his views, in relation both to Christian doctrine and practice, savouring much of the good old way trodden by our primitive Friends. On this ground, we can but wish the Memoir may meet with general perusal and acceptance in the Society. FRIENDS' FIRST-DAY SCHOOL ASSOCIATION.-RE- We recommend this Pamphlet to all those who feel FIFTH MONTH, 1850. 13th. At Paddock, near Huddersfield, EDWARD PENNOCK, of 5th. At Carlow, JOHN HODGKIN, of Bruce Grove, Tottenham, 4th. DEBORAH REYNOLDS, of Rochester, aged 75. This promising young man was teacher at Friends' Provincial School, near Lisburn. After the duties of the day were over, he went to bathe with another young Friend, and was drowned. His untimely death is much regretted by all who knew him. 30th. At Somerton, aged about eight months, Louisa, daugh- 1st. JOHN ALLISON, of Durham. 3d. At Cheltenham, JOHN HULL, late of Uxbridge, in his 9th. At Folkstone, Kent, aged 76, ELIZABETH JACOBS, relict HOW TO DISARM AN ENEMY.-It is said that bees and wasps will not sting a person whose skin is imbued with honey. Hence those who are much exposed to the venom of these little creatures, when they have occasion to hive bees, or to take a nest of wasps, smear their face and hands with honey, which is found to be the best preservative. When we are annoyed with insult, persecution, and opposition, from perverse and malignant men, the best defence against their venom is to have the spirit bathed in honey. Let every part CONTEMPLATE the great scenes of nature, and accusbe saturated with meekness, gentleness, forbearance, tom yourselves to connect them with the perfections of and patience; and the most spiteful enemy will be dis- God. All vast and immeasurable objects are fitted appointed in his endeavours to inflict a sting. We to impress the soul with awe. The mountain, which shall remain uninjured, while his venom returns to rises above the neighbouring hills, and hides its head corrode his own malignant bosom; or what is far better, in the sky; the sounding, unfathomed, boundless deep; the honey with which he comes in contact will neutra- the expanse of heaven, where, above, and around, no lize his gall; the coals of forgiving love will dissolve limit checks the wondering eye; these objects fill and his hatred, and the good returned for evil will over-elevate the mind-they produce a solemn frame of come evil with good.—Golden Rule. spirit, which accords with the sentiment of religion. CHIEFLY DEVOTED TO THE INTERESTS OF THE SOCIETY OF FRIENDS. No. VIII. GLASGOW, 8TH MONTH, 1st, 1850. WEALTH CONSIDERED IN RELATION TO CHRISTIAN PRINCIPLE. (Continued from page 162.) Those who are disposed to be honest with their fellow-men, and to their God, have, then, the faculty of reason to guide them-a light which, under Providence, will clearly show them many important duties; and if they will not act up to this light, how can they lay claim to a superior light? But we have, for our further instruction, the Script ures of truth; by which we are informed of the position which we occupy, and of the principles which ought to regulate our conduct. They teach us, that any disparity which may be permitted in our outward circumstances, is not on account of our degrees of importance in the Divine sight, but that we should exercise our various capabilities as stewards of the Creator's bounties-that we should love our fellow-creatures as ourselves, and do to them as we would wish, if the circumstances were reversed, to be done unto us. With these unequivocal instructions, certainly all are without excuse; and our Saviour has declared, that he that rejecteth him, and receiveth not his words, shall, in the last day, be judged by the word that he hath spoken.' Also, we are informed by the apostle Paul, that "the manifestation of the Spirit is given to every man to profit withal." It behoves us, then, to see that we do profit by the measure of grace bestowed, whether it appear as an operative principle in the heart, or more directly, as an enlightener of the understanding. Notwithstanding that this heavenly visitant may, in infinite condescension, be manifested as a reprover in the hearts of the children of disobedience; notwithstanding that, under peculiar individual circumstances, it may assume its more obviously supernatural character as a Divine Instructor; we have no right to lay claim to such manifestations, so long as we continue in a state of negligence with respect to obvious duties. Those individuals who, so far from embracing, with grateful alacrity, the privileges conferred upon them, entertain a degree of unwillingness to close in with the opportunities of usefulness which lie before them, cannot expect an increase of light bestowed, or even the long continuance with them of that degree of clearness of perception to which they have attained; and although 21 Cor. xii. 7. 1 John xii. 48. VOL. VIII. they may, by the force of education, and the fears of an hereafter, manage to keep in a state of sensitiveness the faculty of conscience, on the same principle as that which prevails in the exercise of our other natural faculties, and may even mistake this sensitiveness for an evidence that they are still alive, in a spiritual sense, they may find, in the end, that they have deceived themselves in a matter of vital importance; that they have built their house upon the sand, which fails them in the day of trial; that, for their neglect of obvious duties, they have been permitted to bring upon themselves strong delusion, believing a lie. How prone, indeed, is man to commit this fatal error! How often do those who imagine themselves wise, become insnared in their own craftiness!" Whilst they believe their understanding to be sound, and their deductions incontrovertible, they reason upon false premises; and thus their rational faculties, instead of enlightening them, do but strengthen them in error. Their spiritual eye becomes dim. They cease to perceive that high standard which Christianity holds up to its true disciples. Looking to their fellow-professors as a pattern, they make void the laws of God through the notions and traditions of men. Worldly ambition is allowed a place in their heart. An accumulation of temporal things appears to them so essential, that, for the sake of these, they withhold themselves from fulfilling the duties of their stewardship towards the poor and needy; sparing only a comparatively small portion of their possessions, instead of holding all they have at the service of God, for the good of the human family. Thus, aiming to serve two masters, they forfeit their acceptance with the only one worthy of their allegiance. The lesson of perfection was hard to the rich young man, who inquired of Jesus what he should do to inherit eternal life. He was willing to persuade himself that he had fulfilled the requisition of the commandment, to love our neighbour as ourselves. But when the Saviour applied it to his case, in reference to his wealth, "he went away sorrowful, for he had great possessions."" The consequent declarations of our Saviour claim our weighty and impartial consideration: "How hardly shall they that have riches enter into 4 Matt. vii. 26. 3 Prov. xiv. 12. 5 2 Thess. ii. 10-12. 61 Cor. iii. 19. 7 Matt. xix. 22. rude ages to which we are adverting, some such means of organizing societies appears to have been needful; and it was conferring a benefit on the human race to turn the unimpropriated tracts of land to good account; by rearing, on an extensive scale, such animals as would be generally useful. We do not find that these eminent patriarchs gave way to selfish indulgences, or that they considered themselves exempted, by their possessions, from the common duties of life. Indeed, with respect to those men who are held up as worthy of our imitation, it is manifest that they felt their responsibility, as public agents, rather than as proprietors of what they possessed. How far it may be lawful for individuals to retain in their own power any great amount of property embarked in enterprises of public utility, I do not presume to determine. To their own master they must stand or fall. But if they look to such men as the above for their exemplars, let them honestly put to themselves the inquiry, Whether, even with the superior light of the gospel day, they come up to the standard? Take, for instance, the exemplary Job-of the workings of whose mind, perhaps, a more circumstantial record is preserved, than of any other of these individuals. With what consciousness of rectitude did he even imprecate a judgment upon himself; if he had dared to regard, and to use as his own, the possessions of which he appeared, in the sight of men, to be the lawful proprietor! if he had withheld the poor from their desire, or caused the eyes of the widow to fail; if he had eaten his morsel alone, and the fatherless had not eaten thereof; if he had seen any perish for want of clothing, or any poor without covering: for, as he alleges, destruction from God was a terror to him, and, by reason of His highness, he durst not endure. To make gold his hope, or to rejoice because his wealth was great, he regarded as blasphemy against the Most High. His intuitive perception of the evil of personal wealth induced him to look upon it in an awful light; and he evidently entertained a full conviction that it was inconsistent with true religion, and offensive in the sight of God; therefore did he exercise himself, with the most anxious solicitude, to fulfil the duties devolving upon him, as a father to the poor, and as a prince among the people." the kingdom of heaven!" This seems to indicate the difficulty which such experience in making the required sacrifice. Yet the requirement appears to be imperative; for although it may, in peculiar cases, be allowable for individuals possessed of a considerable amount of property, to retain it under their own power as stewards of the gifts of God; yet, if they are unfaithful to the fact that they are but as stewards-if they regard the property as their own, and keep it for their own use and security, and for the security of their families, to uphold them in a station above the common lot of man, it is evident that they are out of the faith. These, then, come under the imputation of personally rich, and surely a stronger denunciation against such, than that of the Saviour himself, cannot be given. "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven." So clear and explicit was this last declaration, that the disciples were astonished beyond measure, and began to query, not (as some would) the truth of the assertion, but the possibility of making the requisite sacrifice-"Who, then, can be saved?" But their Divine Instructor directed them to that grace which is able to regenerate the affections, and cause those things to be possible, which to man, in his natural state, are impossible. "The things," said He, "which are impossible with men, are possible with God." The language of our Saviour on this instructive occasion appears to be unequivocal; harmonizing, as it does, with other passages of Scripture bearing on the same subject. What is more strongly reprobated by Christ and his apostles than the love of riches? "Lay not up for yourselves treasures on earth;" ;"2"The love of money is the root of all evil;" "Sell that ye have, and give alms;" are amongst the passages which at once present themselves to my mind. Paul declares that a covetous man is an idolater, and that he hath no inheritance in the kingdom of Christ and of God." Yet man, led into disbelief by his own corrupt propensities, would fain persuade himself that it is not so intended. Thus many a high professor of religion wanders on the barren mountains of unbelief, deceiving both himself and others. Having persisted in one reservation, his religious progress is at a stand; or rather, he has degenerated into a state of lifeless formality, drawing nigh to God with his mouth, or in profession, whilst his heart goeth after his covetousness. Continued reservation of duty is continued disobedience; whether in many points, or in only one. It sears the conscience, and blinds the understanding; not only to a perception of the truth, but even to a sense of danger. It will not avail the advocates for individual wealth to adduce examples of eminent men in the early ages of the world. It should be borne in mind, that the property of these individuals was generally of such a nature as to require extensive industrial establishments, and thus to confer on the possessors the authorJob xxxi. That Abraham also stood in the place of a ity and responsibilities of public characters; admini-parent to those persons over whom his property gave him stering to the necessities of the people, and, by their authority, may be inferred from the testimony of him given by God himself, "For I know Abraham, that he will command superior wisdom, promoting the general order. In the his children and his household after him," &c. (Gen. xviii. 19.) Some idea of the extent of what was termed his household may be inferred from the account of his arming, on one occasion, 318 of his servants "born in his own house" (Gen. xiv. 14.) 7 Lev. xxv. 36, 37; Deut. xxii. 19, 20. 4 8 Luke xviii. 24. 9 Matt. xix. 24; Mark x. 25; Luke xviii. 25. But with regard to any instance adduced from the Old Testament, it may be remarked, that the Mosaic law prohibited the receiving of usury or interest among the Israelites; not as a type or shadow, but purely on moral grounds, to prevent the oppression of persons in straitened circumstances. Now this prohibition, if thoroughly carried out, would cut off the means of living in a state of affluence without being personally engaged in business. To have made wealth available to its possessors, they must themselves have occupied that wealth; for the letting of property at a certain rent, as compensation for the principal invested, would be virtually receiving interest for that principal, and could not, therefore, be in accordance with the object which the law was intended to promote. Now, we are taught to believe, that not one jot or tittle of the moral law was designed to fail or become inoperative, in consequence of the introduction of Christianity, excepting only so far as the spirituality of the latter would influence its disciples to fulfil the requisitions of the former, on principles emanating from Divine grace in the heart. Hence, whereas Moses gave sundry specific directions with regard to the duties of individuals towards each other, these duties, under the gospel dispensation, are included in the comprehensive requisition, to love our neighbour as ourselves. The virtual application of this law of love appears to have been enjoined by John the Baptist, when, in answer to the people's inquiry, What they should do? he replied, "He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise."8 This, we may remember, was preliminary to the introduction of the gospel dispensation; and may we not fairly infer that it is an essential preliminary to true spirituality in the hearts of Christian believers of the present day? Moreover, we have no right to look to the example of any man, however high his profession, and however estimable his character in many respects may be, if that example has a tendency to lead us into disobedience to the law of God. How do we know the workings of another man's conscience? How do we know that the individual to whom we are looking is not actuated by motives the very reverse of what would influence us in making him our exemplar? Possibly we may be seeking to promote our own aggrandizement, or, in some way or other, our own private views may be gratifying our selfish propensities-aspiring to some unhallowed object, whilst he may be pursuing the path of duty with feelings of the utmost self-renunciation. Possibly the seemingly inconsistent part of his conduct may be permitted to appear to us in a partial light, for the purpose of testing our allegiance to Him whom, in a religious sense, we are taught exclusively to serve. "Call no man your father upon the earth, for one is your Father, which is in heaven; neither be ye called masters, for one is your Master, even Christ." This clear and emphatic language must, I think, be decisive to every true Christian. We are not to be judged of another man's conscience.' Each one must examine his own foundation-must be fully persuaded in his own mind." Regarding ourselves then as stewards over the gifts of Providence, it is not unreasonable to suppose that there may, very properly, be considerable disparity in the amount of our temporal possessions, according to the line of service which each of us, respectively, is designed to occupy. The determination of our individual position in society requires a guide superior to our natural faculties; and the religious professor who refuses to test his proceedings by true Christian principle, and to submit to the convictions which, immediately, or instrumentally, may be made upon his conscience, will probably find, with increasing years, an increasing 'attachment to those things to which he has sacrificed his principles, whilst his religion will become more a matter of formality and less one of affection. Is not such an one deliberately walking out of the true faith, and consequently yielding himself a servant to unrighteousness? For how can that be of faith which is of man's own choosing, in opposition to the expressed will of God? and if it is not of faith, we are assured it is sin.3 Anxiety to place our children in comfortable circumstances will not justify our endeavours to make for them greater provision than is consistent with Christian moderation. It is our duty to walk not by sight, but by living practical faith; and that faith would lead us to observe the proper medium, without desiring for our children a degree of elevation which Providence has not designed them to occupy. And let it not be forgotten, that exemption from the necessity to labour for subsistence is not the natural state of man; and, therefore, without special Divine ordination, it cannot be either commendable or profitable. To cherish regard for the welfare of our near relatives is certainly a duty; but, like other natural endowments, this regard must be made subservient to Christian principle. Of itself it is not a redeeming quality, and it may be possessed by persons who are in a state of alienation from God. Look at the character of the rich man, as portrayed in the parable by our Saviour. Though he had been neglectful of the wants of the poor, he is represented, even "in hell," as interceding for his near relatives. The character given of this unhappy being is doubtless recorded for our instruction; and should teach us not to rely on our own merit, in consideration of any amiable qualities with which we may be naturally favoured. These are gifts of Providence, for which we are accountable. They can be appropriated to good purposes, or perverted to evil ones. Nothing less, on our part, than obedience to Divine grace operating in the heart-and surely nothing less than submission to the manifested will of God (so far as we have the means of knowing what that will is), as recorded for our instruction-will render us acceptable in his sight. 5 Are there any who have continued for years in the profession of Christianity, but have not realized that spirituality which we have reason to believe ought to be realized by a life of faith? Let such look well to their foundation, and to their former steppings. Possibly they may have neglected those duties which, resting on the essential principles of true religion, required no specific instructions to point them out. Possibly they may not have been faithful in the unrighteous mammon, and therefore have no claim to be intrusted with the true riches. Possibly they may not have been sincerely endeavouring to dedicate all their endowments, and all their possessions, to the line of service which lay before them—may not have looked with a single eye to the glory of God, and the welfare of their fellow-man; but, setting at nought the Divine prohibitions respecting the love of the world and the accumulation of wealth, have been aiming at their 4 2 Cor. v. 7. 5 Luke xvi. 27. 7 Luke xiv. 33. 3 Rom. xiv. 23. |