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even in little matters. Let him have a little of self-confidence, and a meddlesome forwardness,—some share of self-will and unyielding pertinacity of opinion,-some irascibility of temper that cannot brook contradiction, or bear to be overborne by the opinions of a majority of his peers, without throwing him off his balance, and causing him to speak unadvisedly with his lips; any one of these may be amply sufficient to destroy his influence, though that charity that hopeth all things, and believeth all things, may both hope and believe still that he is a Christian. Or take a professor of religion, otherwise irreproachable, but who has the unhappy habit of giving the highest colouring to his representations, of using great exaggeration, of making loose and somewhat distorted statements, of taking a little poetic licence in the narration of facts; and though no court, ecclesiastical or civil, could convict that man of palpable lying, yet there is a fly in the ointment, and the savour is offensive. The man's Christian character and influence is a perfect nullity. Take another, in other respects unblamable, but who is known in his business transactions to go just as far as the letter of the law will permit in getting the best of a bargain,-who evinces a peculiar shrewdness, not to say cunning, in calculating the bearings on his own interest of certain unsuspected legal phrases in a contract,who can satisfy his own conscience, and attempt to justify to others the advantage he has thus gained, by saying that it is perfectly legal, that the other contracting party acted voluntarily and with his eyes open.

THE LORD'S

How many millions and millions of times has that prayer been preferred by Christians of all denominations! So wide, indeed, is the sound thereof gone forth, that daily, and almost without intermission, from the ends of the earth, and afar off upon the sea, it is ascending to heaven like incense and a pure offering. Nor needs it

Now, though such a one can neither be convicted by a church meeting nor a civil court, of illegal bargaining or dishonesty, yet his reputation as a professing Christian, and his influence in the church of God, are somewhat worse than a cipher! Again: suppose an individual, who is not chargeable with any approximation to overreach in his dealings with others, and whose reputation is respectable in the eyes of men generally, except that it is known that he loves exceedingly to retain what he has honestly acquired, irrespective of any demands of God or man on his substance: let it be known that he always receives applications for contributions with an ill grace; that, when the object presented for his liberality is one of unquestioned propriety and benevolence, he admits it, but fills his mouth with objections; that he will resort to apologies and excuses, the weight of which it is to be suspected he does not himself feel: let it be known that to all questions of this kind he has a set of negative answers,-answers which show that he clings inordinately to his gold, that he loves it in itself, instead of as the means of doing good to a dying world; that he is somewhat, at least, inclined to avarice and covetousness: and though this be not regarded as a punishable offence by the church, (and I do not see why it should not be, for the New Testament declares it to be idolatry,) yet what is that professor's character worth in the estimation of an enlightened Christian community? Worth just as much as his treasures will be to him, when God takes away his soul.American National Preacher.

PRAYER.

the gift of prophecy to foretel that, though "heaven and earth shall pass away," these words of our blessed Lord "shall not pass away," till every petition in it has been answered; till the kingdom of God shall come, and his will be done in earth as it is in heaven.-Montgomery.

THE duty of prayer supposes the

duty of working together with God. -He who would content himself with praying for the coming of Christ's kingdom, without exerting himself to promote it, ought to content himself with praying for his daily bread, without using the requisite means to obtain it. The very principles which dictate the prayer, which surround it with all the feelings of the heart, when it is not formal and hypocritical, are the very feelings which urge to the greatest exertions. The man who works not in this cause ought to blot this petition out of the prayer taught him by his Lord; and not this only, but many others. To him is denied the fine buoyant swell of desire which gives breath and life to the prayer, "Thy kingdom come;" nor can he terminate his devotions with, "Thine is the kingdom, and the power, and the glory," who has not a soul to anticipate, nor an eye to rest upon, the glories of the age when the desire shall be fulfilled; when the prophecy shall be accomplished; when the anticipa

tion shall be converted into fact and history. This petition, too, was intended as the constant pledge to the church in the darkest times, that the cause of Christ should ultimately triumph. Driven into deserts; yet the deserts have resounded the expression of the church's faith and hope, "Thy kingdom come." Great leaders, pillars of the church, have been racked and stoned; and yet they never thought that the cause would perish with them. Amidst all their sufferings, and even when they were dying, "after this manner they prayed," "Thy kingdom come." With this prayer will Missionaries go forth. It is true, they must labour, and meet with discouragement; but their daily prayer will support their daily faith. Nor shall we despair. Our daily prayer shall minister to our daily faith; and if we faint for a moment, when "after this manner" we pray, "Thy kingdom come," we shall blush at our unbelief, and be "strong in faith, giving glory to God."-Watson.

REVIEW.

mountable obstacles, and by that

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A Beacon to the Society of Friends. By Isaac Crewdson. Pp. 155. 2s. Hamilton. To that truly estimable religious community, the Society of Friends, every Christian denomination is prepared to award the meed of grateful respect. Not only are its members exemplary for their orderly and upright habits; but they have, more especially of late years, greatly endeared themselves to all benevolent and Christian hearts by their noble and disinterested exertions in the cause of humanity and piety. The release of the West Indian negroes from the oppressive yoke of slavery -an object now happily accomplished engaged their early and patient attention. Amidst the scoffs of opposers, and the discouraging apprehensions of timid advocates, they prosecuted their purpose with calm and unyielding firmness. Undismayed by repeated disappointments, by the unexpected occurrence of new and apparently insur

hope deferred" which often "maketh the heart sick," they resolutely maintained their post, availed themselves of providential opportu nities, and promptly concurred with others in the adoption of every judicious and consistent measure for the achievement of an enterprise of which they never suffered themselves to despair. For the general circulation of the holy Scriptures, in their own pure and unincumbered simplicity, they have furnished ready and liberal subsidies; and have thus given practical proof that, as a body, they sincerely value that sacred volume which discloses to fallen man the appointed path of pardon, holiness, and eternal life. They have laboured to strengthen the bonds of civil society by promoting the claims and forms of artless integrity; and, by their pacific ap

peals, they have laudably contributed their share of influence to the acceleration of that promised period, when the Lord shall "make wars to cease unto the ends of the earth;" shall "break the bow, and cut the spear in sunder;" and shall "burn the" battle "chariot in the fire." It is but justice to add that, in other offices and works of charity they have neither been last nor least. Many who have not entirely approved of their harmless peculiarities, have nevertheless warmly applauded their character, and have prayed that "the blessings of the God of peace, both in this world and in the world to come," might be upon these sons of peace "more than the stars of the firmament in number."

Judging from the temper and conduct of such a people, we might have cherished the fond and flattering hope that, in spite of the agitations and changes of the present day, they at least would be permitted to pursue their course in enviable and happy quiet. But the spirit of dissension and discord is gone forth; and, in its wild career, it knows no distinction, as it feels no shame. It spares and shelters none; and to its fierce and indiscriminate attacks it seems that the peaceful Society of Friends must also be exposed. We learn, with unaffected regret, that in the United States of North America a fearful rent has lately taken place in this esteemed community, The occasion of it may be traced without difficulty; for its elements have long been in active and restless operation. Persons accustomed to assume the pretext of high spirituality, and to graft notions of false and bewildering mysticisin on certain tenets and expressions current in the body, have gradually introduced the most pernicious heresies; and-thus supplying another mourn ful evidence that extremes commonly supposed to be the most distant and remote will sometimes meet and unite-have plunged into the depths of Socinianism, and even of Deism. Proceedings of this kind had at length attained such a height that they could no longer be overlooked

or endured. Accordingly, at a Yearly Meeting of Friends, held in Philadelphia, in the year 1828, it was found necessary to disclaim all religious connexion with these erroneous teachers and their disciples; the immediate consequence of all which was, an extensive and formidable separation. The "heresy," according to Mr. Crewdson, "in proportion to the numbers" of Friends "is probably unparalleled in extent in the history of the church of Christ." (Page 5.) We doubt not, however, that, through the agency of Him who "hath his way in the whirlwind and in the storm," this alarming evil will be productive of good; and that while by so severe a process the dust and chaff may be scattered, the precious grain will be purified and preserved. One advantage which has already resulted from this division is, that the more serious and devoted members of the Society are roused to guard and defend the doctrines of scriptural truth with greater vigilance and assiduity, and to promote their influence with increased zeal and fidelity. It is in the class just mentioned that the excellent Author of the volume before us occupies a conspicuous and honourable place.

Fearing lest the noxious sentiments which have produced effects so baneful and destructive in America, might insinuate and diffuse themselves in other parts of the Society, he has prepared this work as a monitory and guiding check. He styles it a "Beacon;" and perhaps in some instances it may also be regarded in the light of a mirror. The special design of it is to caution his readers against the misapplication of favourite terms and phrases,-to detect and counteract the principles of error in their first operations,and to recommend an habitual and practical acknowledgment of the paramount authority of God's holy word. To this infallible test he would fearlessly subject every opinion; while at the same time, he most explicitly avows that

"The gift of the Holy Spirit, and his influence in awakening, reproving, enlightening, guiding, teaching, comfort

ing, and sanctifying the heart, is a gra. cious evidence of divine love; and that the doctrine ought to be held in all the fulness in which it is set forth in Scripture." (Pages 7, 8.)

It shall be our endeavour, in this short article, to take a general survey of the contents and character of the volume; and it may possibly fall in our way, at some future period, to enter more largely into the important subject of dispute, to which the minds, not only of Friends, but of others who wish well to their portion of the common Israel, will necessarily be directed. We have no inclination to obtrude ourselves, with officious and intermeddling zeal, upon the debates of others; but we may be allowed to express our deep interest in the success of all who "contend for the faith which was once delivered unto the saints," and may be pardoned if, on some occasions, we attempt to pour the oil of peace on the swelling waves of strife. While we are thus occupied, we persuade ourselves that lovers of Christian amity will neither misconstrue our motives, nor censure our conduct.

Our author commences his work with an affectionate and faithful "Address to the Society. The design of this is, to expose the errors which have led to the American secession ;-such as,

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"The assumption, that we are authorized to expect to be taught the true knowledge of God and of his salvation, -our duty to him, and to our fellowmen, immediately by the Spirit, independently of his revelation through the Scriptures,""an assumption," the author adds, "which is unsupported by Scripture, contradicted by fact, and one which renders its votaries a prey to many fatal delusions;" (p. 6 ;) the denial of the paramount authority of Scripture, as a consequence of this assumption;" (p. 6;) the habit of regarding "certain impressions" made on the mind as "the dictates of inspiration," and of neglecting to "bring these impressions to the test of Scripture;" (pp. 6, 7;) and the vain attempt "to compare the Scriptures with the Spirit ;" with the assertion" that the Spirit is a higher rule," and the consequent disparagement of the attested revelation of the Spirit,-the only standard

of religious truth." (Page 7.)
«Yet
this attempted comparison," says the au-
thor, "whatever might be their view of
it," alluding to the American seceders,

was not between the Scriptures and the Holy Spirit, (for these admit of no comparison,) but, in reality, the comparison was between the true revelation of God by holy Scripture, and impressions made on their own minds." (Pages 7, 8.) The sum, then, of the "perni cious theory" thus delineated is, "that the revelation of the Spirit through the Scriptures is only a secondary rule, that the Spirit himself is a higher rule." (Page 8.) "Now," argues our author, "the Holy Spirit cannot, in any proper sense, be denominated a rule. Thus to have designated Him has evidently arisen from misapprehension of terms, and has led to confusion of ideas; for whilst we reverently and thankfully acknowledge the Holy Spirit to be the great agent in the believer, through whom his sanctification is effected, it is plain that the rule must be that which proceeds from the Spirit, and not the Holy Spirit himself. To speak of the Holy Spirit as a rule, involves the same incongruity as to speak of God as a rule. that the Scriptures of the New Testa Assuming then (what is admitted by all) ment are of as high authority as the Scriptures of the Old, it is clear to demonstration, that there can be no higher rule than the Scriptures. There can be no higher rule than that which is given by inspiration of God. All Scripture is given by inspiration of God.' (2 Tim. iii. 16.) Therefore there can be no higher rule than the holy Scriptures." "Moreover," the author subjoins, in special reference to the language of one of the most distinguished fathers and apologists of the Society of Friends, "if the holy Scriptures are the only fit outward judge of controversies among Christians; and that whatever doctrine is contrary unto their testimony may therefore justly be rejected as false; if all our doctrines and practices' are to be tried by them, as the judge and test;' and 'that whatever any do, pretending to the Spirit, which is contrary to the Scriptures,' is to be accounted and reckoned a delusion of the devil,' (Barclay's Apology,) we submit, that that which is the absolute test of all doctrines and practices is, and cannot but be, the paramount rule." (Pages

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"The meaning of the word 'outward,' as it stands in this place, is not very apparent it is obvious that for the decision of controversy, there can be none but an outward' test."-Author's note.

8-10.) "To the constant and rigorous application of this rule and test" the author "most earnestly" recommends his readers, "not only as relates to the doctrines brought into view" in the "extracts" which he afterwards produces, "but also as regards the sentiments contained in the remarks upon them." "We know," says he, "that ignorance is the parent of presumption, and that it is maintained by an unwillingness to search for truth; whilst right investigation leads to the establishment of truth, and renders it dearer to those who love it. The truths of the Gospel invite the most careful investigation, the most diligent search; but bigotry and mysticism have ever been ready to suppress inquiry, because, by investigation, their dominion is overthrown. We cannot enough adore the wisdom and goodness of God, in addressing to our understanding a written revelation of his will, which we are bound to receive as the gracious message of God to us, to teach us the mind of the Spirit, as our sole appeal and ultimate rule of faith and duty, and as a guide to

the Christian church to the end of time. Nor can we ever be sufficiently thankful to God, that by his Holy Spirit he applies these sacred truths to the enlightening of our understandings, and to the sanctification of our hearts. How important, then, is it, that we do not reject this gracious revelation, by presuming that we can obtain the knowledge of the will of God, in any way different from that which His infinite wisdom has appointed!" (Pages 10-12.)

We have given this summary of the author's "Address," because it clearly unfolds the mistaken views which he feels it to be his duty to examine, and because it embodies the great principles on which he proposes to conduct his inquiry.

Annexed to the "Address" are "Extracts from a Declaration of the Yearly Meeting of Friends, held in Philadelphia,-by adjournments from the 21st to the 28th, inclusive, of the Fourth month, 1828,-respecting the proceedings of those who have lately separated from the Society." In this document the Friends afford an admirable specimen of their characteristic caution, deliberation, and firmness.

"We believe it important," they say, "to preserve a faithful narrative of the schism which has taken place among

some under our name, and to trace the subtle workings of that spirit of unbelief and insubordination which has been the primary cause of it, a spirit which has been privily brought in among us, under the specious appearance of a refined spirituality, but which has blinded the understandings of many, and led them step by step into an open denial of the fundamental doctrines of the Christian religion, as they are laid down by our blessed Redeemer and his Apostles, in the holy Scriptures." (Pages 13, 14.)

In support of this allegation, they produce extracts from the discourses of Elias Hicks, and a periodical publication of the Separatists entitled, "The Berean." These extracts are painfully revolting: they are, in some degree, invested in the enticing garb of false spirituality and mysticism, but they most indubitably and fully prove that the Separatists totally deny the authority and sufficiency of the holy Scriptures, the divinity of our Lord Jesus Christ, his propitiatory sacrifice for the sins of mankind, and, consequently, the doctrine of justification by faith in his sufferings and death. (Pp. 14-25.) "Besides the palpable errors we have enumerated,' "add the Friends assembled in Philadelphia,

"Elias Hicks and his adherents deny that mankind sustain any loss through the fall of Adam, asserting that children come into the world precisely in the condition he did. 'Belief,' with them, ' is no virtue, and unbelief no crime:' and however at times they may make high pretensions to the divine light, it is evident that the guide which they follow is their own benighted reason. We believe it right to bear our decided testimony against such principles, as tending to destroy all faith in the fundamental doctrines of the Christian religion, and to break asunder the bands of civil and religious society. And we further declare, that as such who entertain and propagate them, have departed from the teachings of the Holy Spirit, which would have preserved them in the doctrines of Christ Jesus and his Apostles, we cannot unite with them in church fellowship, nor own them to be of our communion." (Page 25.)

But the longest and most import

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