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led him to the hut of their chief, who received him hospitably, and placed before him golden dates, golden figs, and bread of gold.“ Do you eat gold in this country?” said Alexander. " I take it for granted (replied the chief) that thou wert able to find eatable food in thine own country. For what reason, then, art thou come amongst us?”
“ Your gold has not tempted me hither," said Aler. ander, “ but I would become acquainted with your manners and customs." “ So be it,” rejoined the other : “ sojourn among us as long as it pleaseth thee." At the close of this conversation iwo citizens entered, as into their court of justice. The plaintiff said, “ I bought of this man a piece of land, and as I was making a deep drain through it, I found a treasure. This is not mine, for I only bargained for the land, and not for any treasure that might be concealed beneath it; and yet the former owner of the land will not receive it.” The de. fendant answered, “ I hope I have a conscience, as well as my fellow. citizen. I sold him the land with all its contingent, as well as existing advantages, and consequently the treasure inclusively."
• The chief, who was at the same time their supreme judge, recapitulated their words, in order that the parties might see whether or not he understood them aright. Then, after some reflection, he said, “'Thou hast a son, friend, I believe?”?' “ Yes.”_" And thou (addressing the other), a daughter?" “ Yes.”—“ Well, then, let thy son marry thy daughter, and bestow the treasure on the young couple for a marriage portion."
• • Alexander seemed surprised and perplexed. ." Think you my sentence unjust ?" the chief asked him. “O, no!" replied Alexander, “but it astonishes me.”-“ And how, then,” rejoined the chief, “ would the case have been decided in your country?” “ To confess the truth,” said Alexander, "we should have taken both parties into custody, and have seized the treasure for the king's use.” *“ For the king's use !” exclaimed the chief. “ Does the sun shine on that country?” “ O yes.”—“ Does it rain there?” “ Assuredly.”“ Wonderful! But are there tame animals in the country, that live grass
herbs ?” “ Very many, and of many kinds." Aye, that must then be the cause," said the chief : « for the sake of those innocent animals the all-gracious Being continues to let the sun shine and the rain drop down on your own country, since its inhabitants are unworthy of such blessings.”'
In the thirteenth tale, an instance occurs of the use of the term Racca, by way of reproach. A proud Rabbi says to a mis-shapen traveller by way of joke: 'Racca, are the inhabi• tants of thy town all as mis-shapen as thou art ? . I do not • know,' is the reply; thou hadst better make the inquiry of
the great Artist who made me. This strikingly illustrates our Lord's words in Matt. v. 22., and shews against what spirit and practice they were directed. Mr. Hurwitz has affixed to this tale the appropriate text, Prov. xvii. 4. " Whoso mocketh “ the poor, reproacheth his Maker."
There are two good stories told of the patriarch Abraham, to illustrate the folly of idolatry.
• Terah, the father of Abraham, says tradition, was not only an idolater, but a manufacturer of idols, which he used to expose for public sale. Being obliged one day to go out on particular business, he desired Abraham to superintend for him. Abraham obeyed reluctantly." What is the price of that god?” asked an old man who had just entered the place of sale, pointing to an idol to which he took a fancy -"Old man,” said Abraham, "may I be permitted to ask thine age?"_" Three-score years,' replied the age-stricken idolater.
_" Three-score years !” exclaimed Abraham,—" and thou wouldest worship a thing that has been fashioned by the hands of my father's slaves within these last four-and-twenty hours !-Strange! that a man of sixty should be willing to bow down his grey head to a creature of a day !". The man was overwhelmed with shame, and went away. After this, there came a sedate and grave matron, carrying in her hand a large dish with four. “ Here,” said she,“ have I brought an offering to the gods. Place it before them, Abraham, and bid them be propitious to me."-" Place it before them thyself, foolish woman;" said Abraham, “ thou wilt soon see how greedily they will devour it.”-She did so. In the mean time, Abraham took a hammer, broke the idols in pieces ; all excepting the largest, in whose hands he placed the instrument of destruction. Terah returned, and with the utmost surprise and consternation beheld the havoc amongst his favourite gods." What is all this, Abraham! What profane wretch has dared to use our gods in this manner;" exclaimed the infatuated and indig. nant Terah.-"Why should I conceal any thing from my father ş" replied the pious son.--" During thine absence, there came a woman with yonder offering for the gods. She placed it before them. The younger gods, who, as may well be supposed, had not tasted food for a long time, greedily stretched forth their hands, and began to eat, before the old godhad given them permission. Enraged at their boldness, he rose, took the hammer, and punished them for their want of respect.”_" Dost thou mock me? Wilt thou deceive thy aged father?” exclaimed Terah, in a vehement rage.--" Do I then not know that they can neither eat, nor stir, nor move?”—“And yet," rejoined Abraham, “ thou payest them divine honours-adorest them -and wouldest have me worship them !” It was in vain Abraham thus reasoned with his idolatrous parent. Superstition is ever both deaf and blind. His unnatural father delivered him over to the cruel tribunal of the equally idolatrous Nimrod. But a more merciful Father-the gracious and blessed Father of us all-protected him against the threatened danger; and Abraham became the father of the faithful.'
* Abraham being brought before Nimrod, was urged by the tyrant to worship the fire. “Great king," said the father of the faithful,
. - would it not be better to worship water? It is mightier than fire, having the power to extinguish it."* « Worship the water, then,” said Nimrod." Methinks,” rejoined Abraham, - it would be more reasonable to worship the clouds, since they carry the waters, and throw them down upon the earth." :-“ Well, then,” said the impatient king, “ worship the clouds, which, by thine own confession, possess great power."-Nay,” continued Abraham, “ if power is to be the object of adoration, the preference ought to be given to the wind, which by its greater force scatters the clouds, and drives them before it.”_" I see, ” said Nimrod,
we shall never have done with this prattler. Worship the wind, then, and we will pardon thy former profanations."
“ Be not angry, great king," said Abraham, “I cannot worship the fire, nor the water, nor the clouds, nor the wind, nor any of the things thou callest gods. The power they possess is derived from a Being, not only most powerful, but full of mercy and love, the Creator of heaven and earth: Him alone will I worship.”« Well, then;" said the tyrant, “ since thou refusest to adore the fire, thou shalt speedily be made sensible of its mighty force." He ordered Abrahan to be thrown into a fiery furnace. But God delivered him from the raging flames, and made him a source of blessing to many nations.'
We shall make room for one more specimen, which relates to a better authenticated action of the same patriarch.
When the son of Gamaliel was married, Rabbi Eliezer, Joshuah, and Zadig were invited to the marriage-feast. Gamaliel, though one of the most distinguished men amongst the Israelites, waited himself on his guests; and pouring out a cup of wine, handed it to Eliezer, who politely refused it. Gamaliel then handed it to Joshual). The latter accepted it. “ How is this, friend Joshuah ?" said Eliezer, “ shall we sit, and permit so great a man to wait on us?"-" Why not ?" replied Joshuah; "a man even greater than he did so long before him. Was not our father Abrahain a very great man ?-yet even he waited upon his guests, as it is written- And he (Abraham) stood by them whilst they were eating.–Perhaps you may think he did so, because he knew them to be angels ;-Do such thing. He supposed them to be Arabian travellers, else he would neither have offered them water to wash their feet, nor viands to allay their hunger. Why then shall we prevent our kind host from imitating so excellent an example?"-" I know,” exclaimed Rabbi Zadig, “ a being still greater than Abraham, who doth the same. Indeed," continued he,
how long shall we be engaged in reciting the praises of created beings, and neglect the glory of the Creator! Even He, blessed be his name, causes the winds
to blow, the clouds to accumulate, and the rain to descend: He fertilizes the earth, and daily prepares a magnificent table for his creatures. Why then shall we hinder our kind host, Gamaliel, from following so glorious an example ?""
These · Hebrew Tales' form a singular contrast to the popular Tales of modern times, adverted to in a preceding article. Wisdom is here presented in at least a more concentrated shape. Altogether, Mr. Hurwitz deserves well of the pablic for this amusing and not uninstructive volume.
Art. VIII. A Charge delivered to the Clergy of the Diocese of Chester,
at the primary Visitation in August and September, 1825. By Charles James Blomfield, D.D. Bishop of Chester. 4to. London.
1825. THIS THIS charge is, at all events, not a common-place produc
tion. li differs widely from the vapid compositions which we have been accustomed to on such occasions; and it is at the same time singularly free from those undignified attacks upon sectaries, that uncharitableness and evil speaking, which have usually formed the only pungent ingredient of an unsavoury and insipid oration. It is a charge which bespeaks the Author to be a man of vigorous intellect and vigorous determination also. He may be said to speak as one having authority, though not of precisely the kind by wh Lord's teaching was characterized. He is evidently impressed with the deep importance of inculcating upon his clergy the Apostolic injunction : “ Obey them who have the rule over
you.” And he announces his determination to give effect to that rule by a system of rigid discipline to which the clergy of England have been of late but little accustomed. The Bishop seems resolved to justify the choice which has raised him to the highest order in the Church, and the hopes which are reposed in him as the Champion of her laws and prerogatives, by applying an Herculean arm to the task of cleansing abuses, and of repairing the dilapidations which Time has made in the outworks of the Establishment. The want of discipline has long been considered by the votaries of the Church of England as her only vulnerable spot, the solitary macula in that which were otherwise immaculate. Her perfection in this respect seems to be the object of his Lordship's determined efforts. We honour his courage and his conscientiousness, and shall be not a little anxious to witness the result. It is evident that a great stir has already been occasioned in the diocese by the Bishop's preliminary proceedings. He finds himself called upon to complain that his sentiments have been on some points much misrepresented. He anticipates some murmuring and opposition on the part of his clergy, but plainly tells them :
• No personal considerations, no apprehensions of that unpopularity. which is sometimes the portion of those who faithfully and fearlessly put other men in mind of their duty, will ever deter me from speaking to you, upon subjects relating to your sacred office, with the utmost ptainness and candour ; but always, I trust, with the plainness and candour of a friend. I entreat you to bear in mind, that although
the relation in which I stand to you, as a fellow-servant “ whom the Lord hath made ruler over his household, to give them their portion of meat in due season," obliges me to watch over your interests, and to promote your comfort; after the example of Him, who “ came not to be ministered unto, but to minister;" yet my first duty is, to look to the spiritual welfare of those who are committed to your care : and to guard, by every means in my power, against their suffering either by the neglect, or the errors, of their appointed teachers and guides.
Upon some points of order and discipline we may not perhaps always think alike. It would be unreasonable to expect, that in so large a body of well-educated men there should be only one opinion upon questions, which are to be solved hy a recurrence to principles of expediency or propriety, rather than by express warranty of Scripture, or by the letter of those laws which we are all sworn to obey. Where they speak out, private judgment must submit to their authority. Where they are silent, let each of us bear in mind, in forming the conclusions which are to regulate his conduct, that the spirit of a liw, where is can be clearly ascertaineit, is not less binding upon the conscience of an honest man, than the letter. It is iny peculiar pro. vince and duty, not only to enforce the observance of laws, which are intended to secure to the commonwealth the enjoyment of all those inestimable advantages which it hias a right to expect from an established Church ; but also to point out to you, from time to time, those things which may tend to the advancement of true piety and virtue, to the efficaciousness of our ministry, and to the honour of our profession. And if these objects be, as I trust they are, ever uppermost in your minds. I nay confidently expect, that I shall have but liule occasion to admonish, and none to command : that you will anticipate my wishes, rather than obey my injunctions. pp. 9–11.
The following remarks do his Lordship high credit. They shew that he is no jure divino bigot, but has studied Paley, and perceives that the ground he bas taken, is the only one on which the pretensions of an Establishment to national and parliamentary support can safely be resled. If the Church cannot stand the practical test of its utility and efficiency as a means for the avowed end, it must ultimately fall.
• Of one thing, my brethren, I should think we must all be per. suaded : that these are not times, in which either you or I can afford to lose an opportunity of serving the cause of religion and the Church, What has at all times been the duty of the Clergy, is vow indispensable to their very existence, as ministers of an establishment. Many and powerful are the arguments, by which we may prove our right to the attention and respect of individual Christians, and our claims upon the support and protection of the State. But they will fail to produce conviction in the minds of the greater part of mankind, if unaccompanied by the more conclusive proof of usefulness. In spite of all the reasons which are to be urged in behalf of our excellent Church-the purity of her doctrines; the wisdom of her disci.