REMARKS ON SCRIPTURE PASSAGES.

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a Note of exclamation (as it is now called) and read accordingly, with the emphasis on there.' It is, very plainly, a reflection of the author after the narrative, and connects most properly with the sentence that follows, "For many are called but few chosen!" The idea of casting into outer darkness, which we find so often repeated, seems to be taken from a cheerful company sitting round an evening fire after the labours of the day; one of whom misbehaving himself, and being sulky and incorrigible under the master's reproof, his fellow-servants are commanded to set him out of doors, in solitude, cold and darkness, with hands and feet bound, until he submits.

Verse 23-30. "The same day came to him the Sadducees, which say that there is no resurrection, and asked him saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore, in the resurrection, whose wife shall she be of the seven? For they all had her. Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven." It is plain from this passage, that the doctrine of the Resurrection, and of a future state (in which the felicity of the just should be perfected and established for ever) was held by the Jews in such a sense as supposed a renewal, not only of their former personal knowledge of each other, but even of connexions formed in this life and dissolved by death. It would have been easy for Christ to have replied (had the true doctrine required this) that in the heavenly estate all form was lost, and all substance confounded: so that no person could recognize another. The Sadducees would perhaps have listened to a prophet, working miracles, who should have proposed such a scheme: but our Lord at once defeats their design of setting aside the received doctrine; and disappoints their expectations (if any such were entertained) of new light on the subject, by a declaration which puts a firm negative on the question of the renewal, hereafter, of carnal connexions formed here; yet gives us to see no further into the mystery of that blessed society in heaven.

Verse 32. "God is not the God of the dead but of the living." And further, Luke xx, 38. "For all live unto him." I understand this as relating simply to the spiritual life; and not necessarily to the future state in a glorified body. The child of God can no more die: he lives to God, until he receive the purchased possession, a heavenly estate in a heavenly body, to the praise and glory of his Redeemer! John v, 24. Rom. vi, 9-11. Ephes. i, 14.

Ch. xxiii, V. 24. "Ye blind guides! which strain at a gnat, and swallow a camel." Purver (after Tyndal) renders this Blind guides, that strain out a gnat and swallow down a camel!' And he says that not only the vulgar mistake it (as well they may, reading the Common version) but the Assembly in their annotations expound it, 'Which are

like a man that strains at a small thing, as if he feared it would choke him.' And with reason, were it so-for small things occasion the accident: but the comparison put is clearly this, that, while they could kill and eat the camel, they would strain a gnat out of its milk.

Exod. xxiii, 19. "Thou shalt not seethe a kid in his mother's milk." This prohibition of a thing not very likely to occur (if indeed possible) which we read twice besides (in Chapter xxxiv, 26, and Deut. xiv, 21, and with as little connexion as here) might seem to be a proverbial expression, introduced into the text for reasons not now obvious-but tending to a condemnation of what was unnatural and unreasonable. Supposing the sense (as some have done) to be, in the time that the dam might suckle it, or during its mother's milk, still the threefold repetition remains to be accounted for. Dr. Clarke has a note on the passage from Cudworth, implying that it was a prohibition of some Magical practices: which note and its authority the Reader may consult for himself. Ed.

ART. VI.-Letter from Will. Densbury to Geo. Fox: 1655. A literal copy from the original in the possession of the Editor.

Dear brother-with ye rest of the brethren who labour ffor ye ffreedom of ye seed of God wh he is gathering with his outstretched

arme

Since my ffreedome in ye Lord hath been in ordering wt was layd upon me conserning ye ffamily wch I went to take care on I have been ordered [or providentially directed] thorrow many of ye great townes in Yorks here where there hath been large meettings in Leads Yorke Whytby Scarbrough Hull Beverley Bradford and Hallyfax and many is coming in, in much tendernesse in Yorke there hath been liberty to meet in ye great house where ye Kinge used to lodge Since I came fforth of Yorkshere I have been at Lincoln Nottingam Newarke Ouckham and Laster where there hath been pretty large meettings at Laister we meett at ye Castell A large meetting of sober people some brutish but did not much disturbe ye meeting tho they cast many stones: yt night a large meeting at ye Inne: signe of ye whyt hart ye people were very sober many tender Cartaine [certain] meettings hath been in ye County one at Henry Smiths house who was one of the lost you lament ye ffamily with ye people yt meet their prety sober and very loving Soe if ye Lord will I returne to a generall meetting at Northampton ye next 3d day at Laister the nexte ffirst day if the Lord will; fforther as the Lord orders hear away is A tender peopl comin in Amongst friends hear away I mett wth on Humfrey Overedge it wear [that was] wth me for to go from amongst friends and go to his callin and labor wth his hande; and ther to wait on ye Lord not to move from it but as hee is led in ye life as ye lord calls hee is Retturned to his callin Esabell Hacker was sencabl

ECCLESIASTICAL CENSORSHIP OF THE PRESS.

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[sensible] of some loss in goin with him whear there was much jangillin jangling]; she is at this time prichous [precious] in the life of truth in wch youar Brother

ffor Gorg ffox

ths is or EB

or any other faithfull Brother

W. D.

[Indorsed] W D to G ff 1655.

It appears from Sewel that Will. Dewsbury was imprisoned (with other friends) at Northampton for a considerable part of this year, upon the complaint of a priest whose ministry he had opposed. Ed.

ART. VII.-Of an Ecclesiastical censorship of the Press. The preservation of unity in a Church, in respect of doctrine, discipline, preaching, practice, writing, must be admitted to be a most important object. How shall it best be maintained? If it be indeed (in Christian experience) the precious cintment with which the high-priest was consecrated to his office, and refreshing as the dew of Hermon to the congregation, it is a good and a blessed thing. And as I doubt not many have found it so (but not by talk and rules alone) it is worth our pains to make the enquiry proposed. And should we coine short of the full result, it may set some one upon perfecting it hereafter. They who suppose the church to which they are attached to be in all respects a perfect model-to be placed on the foundation of the prophets and apostles, with the great Teacher of our faith at the top of the corner, will find a ready answer to the question. By suffering nothing (they will say) to appear among our members which is contrary to received opinion and practice-or should it appear, by suppressing And when asked by what means, the reply will be, By the hands of the ruling elders-the constituted Ecclesiastical authorities-be they what they may."

it.'

6

6

These two answers let us into the views of the ruling party in every Establishment of the kind in Christendom-of the majorities in those assemblies or corporations, of which Friends justly complain, as practising grievous impositions on the liberty of believers in Christ.

They on the other hand who, feeling satisfied respecting the fundamental articles of their faith, desire no further confirmation of them and, so, no further discussion of them-and who yet are willing to admit that, since improvement has been gradually stealing upon us for ages (amidst the feuds and janglings which, through human infirmity attend it) there is a possibility that it may not yet have arrived at that point where nothing further can be done-these will say, Let the press be free as the facully of speech itself (for we do not use to seek to gag each other) and let printing, and being read, pass but for a more effectual mode of conversing together.' Yet let every

one be warned, before he publishes to consider well what it is he has written, and take advice upon the matter, of such as he can confide in. And should their opinion differ from his own, as to the merit, or value, or soundness of his work, to ask himself the question, Is it needful to give this to the world? Should, however, their decision be in the affirmative as to publication, let him then modestly advance his views to notice. If they succeed in convincing a majority of readers, improvement (it may be presumed) is going on through his means. Should they fail of this, he has probably overrated their importance— and neglect will teach him a wholesome lesson. But they may excite notice, and by a majority of readers be condemned: he may thus come to find that it was he himself who was in the wrong. To write and publish merely to obtain fame or notoriety, or wilfully and perversely to advocate the wrong, are things which should not be so much as heard of-far less complained of and punished-in a society

of Christians!

All these good results suppose a measure of sound wisdom and discretion, in the body of readers; by virtue of which a majority, in number, shall really convey a greater agreement in the truth, in judgment. They suppose also calmness in discussion, and mutual forbearance and charity. With these in the controversy, there can be no great harm done by moving questions of change and reform in a religious society. But let us suppose these wanting in the church; are they then likely to be found in the synod composed of its members? Or can the dry, authoritative prohibitions of such a body supply their place? I believe not-but rather, that the abuse or defect, or error about to have been censured is likely to be perpetuated, with an accession of stability, in the minds of men- -the terrors of Church censure and excommunication, virtual or formal (a thing to be dreaded even in the smallest and least considerable societies) having stopped both the tongues and pens of those who valued their own ease and comfort, and were not moved by any conscientious necessity to the office.

Lastly, should it be asked how we may best promote these most desirable dispositions, in a religious society subject to occasional controversies, the obvious answer is, 'By dwelling and conversing in them, as much as may be, ourselves.'

We see, now, how little a Censorship of the press can do for Religious truth. It is of the nature of that restraint which is imposed by the power of the Magistrate, on such as seek to disturb the peace of Civil society by their publications. It supposes a capacity in the court of Critics, chosen or confided in, to enforce by penal sanctions the decisions they may pronounce. And it has unhappily fallen out among us, that the power of procuring or effecting his disownment, has proved in different instances to the poor scribe, who contemplated an abridgment of his Civil immunities as a part of the result, a sufficient prohibition of the attempt to enlighten his fellow-members, on any important subject. To impute to every man, who innovates thus, the desire

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or the intention to disturb the peace of society, is too nearly the conduct of a public prosecutor, who lives by the fees accruing on prosecutions, and watches with the eye of a hawk for his prey.

ART. VIII.—Memorial of Friends in New Jersey to the Legislative Council and Assembly.

Friends in New Jersey presented in the last year a Memorial to the Legislative Council and General Assembly of the State, in consequence of an attempt of the Governor to involve them in the indirect payment of a Militia rate.

In his message to the Legislature, the Governor recommended that an effort be made to relieve those who are conscientiously opposed to bearing arms; by requiring from them the payment of a tax equal to the fine which shall be imposed on others as a substitute for duty, and devoting the proceeds of that tax to the School funds, or some other object not opposed to their religious feelings.'

Acknowledging the friendly feeling which had dictated the proposal, and hailing this evidence of the increase of Christian toleration in the world, the Friends still express themselves decidedly against the expedient, as not calculated to afford the intended relief. They say, We trust we shall ever be found willing to bear our full share of the public burden [and contribute] towards promoting education and other benevolent purposes, although we cannot do it in the manner suggested by the message. Without desiring to make any display of our own acts, it may be proper to mention that, besides supporting and schooling all our own poor, a large amount of our funds in the State of New Jersey has been annually expended in gratuitously educating the children of others, not members of nor having any special claim upon our Society: Neither have we been backward to acknowledge the authority of Civil Government, or to yield a ready submission to laws which do not infringe upon the rights of conscience. We cheerfully pay the taxes required for its support; as its essential object is the maintenance of peace and social order, without which the true interests of mankind cannot be promoted.-It matters not to what object of public good these fines may be applied: they are not exacted as a tax for benevolent purposes, but as an equivalent for military duty. That which our Lord has forbidden, no human enactments can make lawful: when these