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every hour of study should be offset by another, very coldest day ever experienced in Philadelphia,
sive fires all over the Uniied States, destroying mil-
lions of dollars' worth of property.
Puilada., Third month 2, 1866. J. M. ELLIS.
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Extracts from Clarkson's “Portraiture of Quakerism”. 17
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EXTRACTS FROM CLARKSON'S “PORTRAITURE tone, and which may, on these accounts, please OF QUAKERISM."
the man of learning and taste, may be looked (Continued from page 2.)
upon as drogs by a man of moderate abilities or The second objection is, that the Quaker dis-acquirements. And thus it has happened, that courses have generally less in them, and are many have left the orators of the world and occasionally less connected or more confused joined the Quaker Society, on account of the than those of others.
barrenness of the discourses which they have It must be obvious, when we consider tbat heard among
them. the Quaker ministers are often persons of but With respect to Quaker sermons being somelittle erudition, and that their principles forbid times less connected or more confused than them to premeditate on these occasions, that we those of others, they would admit that this can hardly expect to fiod the same logical divi- might apparently happen; and they would exsion of the subject, or the same logical provings plain it in the following manner. Their min. of given points, as in the sermons of those who isters, they would say, when they sit among
the spend bours, or even days together, in compos- congregation, are often given to feel and discern ing them.
the spiritual states of individuals then present, With respect to the apparent barrepness, or and sometimes to believe it necessary to dethe little matter sometimes discoverable in their scribe such states, and to add such advice as sermons, they would reply, that God has not these may seem to require. Now these states given to every man a similar or equal gift. To being frequently different from each other, the some be bas given largely; to others in a less description of them, in consequence of an abdegree. Upon some he has bestowed gifts, that rupt transition from one to the other, may somemay edify the learned ; upon others such as may times occasion an apparent inconsistency in edify the illiterate. Men are not to limit bis their discourses on such occasions. The Quaspirit by their own notions of qualifications. kers, however, consider all such discourses, Like the wind, it bloweth not only where it or those in wbich states are described, as listeth, but as it listeth. Thus preaching, which among the most efficacious and useful of those may appear to a scholar as below the ordinary delivered. standard, may be more edifying to the simple But whatever may be the merits of the Quahearted than a discourse better delivered, or more ker sermons, there are circumstances worthy of eruditely expressed. Thus again, preaching, notice with respect to the Quaker preachers. which may be made up of high-sounding words, In the first place, they always deliver their disand of a mechanical manner and an affected courses with great seriousness. They are also
singularly bold and honest, when they feel it formity and obedience thereunto. Apd seeing to be their duty, in the censure of the vices of they may certainly know this, they may also as individuals, whatever may be the riches they certainly know that the spirit of Christ dwelleth enjoy. They are reported also, from unques in them; for God is love, and he that dwell. tionable authority, to have extraordinary skilleth in love, dwelleth in God, and God in him.' in discerning the internal condition of those And if we love one another, God dwelleth in who attend their ministry, so that many, feeling us, and his love is perfected in us.' In the the advice to be addressed to themselves, have same manner he goes on to enumerate many resolved upon their amendment in the several other marks from text of Scriptore, by which cases to which their preaching seemed to have he conceives this question may be determined." been applied.
I shall conclude this chapter on the subject As I am speaking of the subject of ministers, of the Quaker preaching, by an extract from I will answer one or two questions, which I Francis Lambert of Avignon, whose book was have often heard asked concerning it.
published in the year 1516, long before the SoThe first of these is, do the Quakers believe ciety of the Quakers took its rise in the world. that their ministers are uniformly moved, when“ Beware,” says he,“that thou determine not prethey preach, by the Spirit of God?
cisely to speak what before thou hast meditated, I answer—the Quakers believe they may be what soever it be ; for though it be lawful to so moved, and tbat they ought to be so moved. determine the text which thou art to expound, They believe also that they are often so'moved. yet not at all the interpretation ; lest, if thou doest But they believe again, that except their minis. so, thou takest from the Holy Spirit that which ters are peculiarly cautious, and keep particu. is his, namely, to direct thy speech that thou larly on their watch, they may mistake their own mayest preach in the name of the Lord, soid of imaginations for the agency of this spirit. all learning, meditation, and experience ; and And upon this latter belief it is, in part, that as if thou hadst studied nothing at all, committhe office of elders is founded, as before de- ting thy heart, thy tongue, and thyself, wholly scribed.
unto his spirit; and trusting nothing to thy The second is, as there are no defined boun- former studying or meditation, but saying to daries between the reason of man and the reve-thyself in great confidence of the divine promise, lation of God, how do the Quakers know that the Lord will give a word with much power they are favored at any particular time, either unto those that preach the Gospel.” when they preach or when they do not preach,
(To be continued.) with the visitation of this spirit, or that it is, at any particular time, resident within them ?
THE TRUE CHRISTIAN LIFE. Ricbard Claridge, a learned and pious clergy. Little words, not eloquent speeches or serman of the Church of England in the last cen- mons; little deeds, pot miracles nor battles, tury, but who gave up his benefices, and joined nor one great act or mighty martyrdom, the society of the Quakers, has said a few words make up the true Christian life. The little in his Tractatus Hierographicus, upon this constant sunbeam, not the lightning; the waters subject, a part of which I shall transcribe as an of Siloah," that go softly” in their meek misanswer to this latter question.
sion of refreslıment, not the waters of the river " Men,” says he, "may certainly know, that great and mighty,” rushing down in torrent they do believe on the Son of God, with that noise and force, are the true symbols of a holy faith that is unfeigned, and by which the heart life. The avoidance of little evils, little sins, lit. is purified : for this faith is evidential and as- tle inconsistencies, little weaknesses, little follies, suring, and consequently the knowledge of it little indiscretions and imprudences, little in. is certain. Now they, who certainly know that dulgences of self and of the flesh, little acts of they have this knowledge, may be certain also indolence or indecision, or slovepliness or cowof the spirit of Christ dwelling in them; for ardice, little equivocations or aberrations from
he that believeth on the Son of God, hath bigh integrity, little touches of shabbiness or the witness in himself;' and this witness is the meanness, little bits of covetousness and penspirit; for it is the spirit that beareth wit-uriousness, little exhibitions of worldliness and nes,' of whose testimony they may be as cer- gaiety, little indifferences to the feelings or tain, as of that faith the spirit beareth witness wishes of others, little outbreaks of temper and
crossness or selfisboess or vanity; the avoid. Again-" They may certainly know that ance of such little things as these goes far to they love the Lord above all, and their neigh. make up at least the negative beauty of a holy bor as themselves. For the command implies life. And then, attention to the little duties not only a possibility of knowing it in general, of the day and hour, in public transactions, or but also of such a knowledge as respects their private dealings, or family arrangements; to own immediate concernment therein, and perso- The little words and tones; 'little benevolences, Dal benefit arising from a sense of their con or forbearances, or tendernesses ; little self-de
nials, self restraints, and self-forgetfulness; this doctrine, whether the Spirit proceeds little plans of quiet kindness and thoughtful directly and solely from God, or from God consideration for others; punctuality and through Christ. The Greek church taught, method, and true aim, in the ordering of each and still teaches, that the Spirit is wholly and day-these are the active developments of a only from the Father. The Latin or Romanholy life, the rich and divine mosaics of which Catholiq Church maintained, and still maintains, it is composed. What makes yon green hill so that the Spirit proceeds from the Father and beautiful ? Not the outstanding peak or stately the Son. And the Latin church is right: the elm, but the bright sward which clothes its interior meaning of that doctrine is that the slopes, composed of ionumerable blades of grass. spiritual creation, like the material, is based on It is of small things that a great life is made intelligence. There can be no holiness without up ; and he who will acknowledge no life as insight. great save that which is built up of great things, The Holy Spirit is that particular agency of will find little in Bible characters to admire. God, direct or indirect, which concerns itself -Bonar.
with the moral and religious education of man
kind. It is God acting in this particlar way From “Reason in Religion."
as distinguished from God in pature. THE REVELATION OF THE SPIRIT..
Self-manifestation—the revelation of himself BY FREDERIC HENRY HEDGE.
in rational minds—must be supposed to be the The New Testament speaks of “the Spirit” end of all God's doing. The visible universe is very much as the Old Testament speaks of one revelation,-intelligible only when viewed Jehovah or "the Lord.” When the Old Testa- as such. “ Day unto day uttereth speech, and ment says, " The Lord spoke," or " The word night unto night showeth knowledge.” Nature of the Lord came," to this or that prophet, the reflects to intelligent minds the divine wisdom New Testament substitutes Spirit, -"Jesus was and love. But nature could never convey the led by the Spirit into the wilderness," “ The most distant idea of moral good. The truth Spirit said to Philip," “ The Spirit said to which we attempt to express, when we say that Peter,” &c., &c. The same thing is meant in God is just, that God is holy; the fact of a both cases, but the different phraseology makes moral law, duty, conscience, accountableness,a difference between the two dispensations. The these bave no prototype or symbol in nature. same fact, the same power, is differently con- This is something of which nature is unconceived. In one case it is formal, concrete,-an scious. The animal world exbibits something of individual. In the other it is liberal, difusive, instinctive love, something of blind attachment, -ap influence. When the Jew thought of his but nothing like justice, holiness. This is the Jehovah, it was somewhat as the Gentile thought way which no fowl knoweth,” which “ the vulof bis Jore. He thought of him as a powerful ture's eye hath not seen,” and which “the lion's individual, as a wise and strong man. When whelps have not trodden.” “The abyss saith, the evangelists thought of the Spirit, they It is not in me; and the sea saith, It is not with thought of it as a breath, a vision, a whisper in me." We should know God only as mighty, the heart; a subtile influence informing the wise, and beneficent, never as holy and just, mind, inspiring the will, directing the life. were there not another creation and revelation
The personification of the Spirit in the New co-parallel with the material,—the moral creaTestament is merely rhetorical; but the church, I tion, the revelation of the Spirit, in which God is not satisfied with a figure of speech, converted revealed as moral law, and as moral and Spiritual the rhetoric into dogma. They constituted the good. Spirit a distinct person in the Godhead. No The element and medium of this moral creaharm in this, if by “person " is meant nothing tion is the moral nature which always accommore than a manifestation. But with many panies conscious intelligence, here and wherthe idea of persoos bardeos into that of inde- ever conscious intelligence is found. Its mar pendent individuality. The Spirit is conceivedterials are rational souls. Of these “living as a being, distinct from the Father, instead of stones,” the divine Architect, the Holy Spirit, a character of or in God the Father. This was compiles the Spiritual fabric which all good not the intent of the doctrine, as defined by men are helping to build, and whose completion the councils of the Church. It conflicts with will be the consummation and the crown of time. the accompanying doctrine of the procession,” | The Christian Church, in the vision of the as it is called, " of the Holy Ghost.” The Spirit apostles, was identified with that fabric, “ Christ is said to proceed from God. And this proces-himself being the chief corner-stone; in whom sion was not once for all, but still continues. It all the building, fitly framed together, groweth is not a past transaction, a fact accomplished, unto an holy temple in the Lord.” The Chris. but a present and constant process. The lan- tian Church in their theory is not only the proguage is not “ proceeded,” but “ proceeds.” duct, but the earthly representative and emThe question arose in the ages which developed bodiment of the Holy Spirit. At once, both