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revealed, His absolute universal love, in all possible ways, and without any limitation. 2. To tell myself and all men that to know this love and to be moulded by it, is the blessing we are to seek. 3. To say that this is eternal life. 4. To say that the want of it is death. 5. To say that if they believe in the Son of God they have eternal life. 6. To say that if they have not the Son of God they have not life. 7. Not to say who has the Son of God, because I do not know. 8. Not to say how long any one may remain in eternal death, because I do not know. 9. Not to say that all will necessarily be raised out of eternal death, because I do not know. 10. Not to judge any one before the time, or to judge other men at all, because Christ has said, 'Judge not that ye be not judged.' 11. Not to play with Scripture by quoting passages which have not the slightest connection with the subject, such as Where the tree falleth it shall lie.' 12. Not to invent a scheme of purgatory and so take upon myself the office of the Divine Judge. 13. Not to deny God a right of using punishment at any time or anywhere for the reformation of His creatures. 14. Not to contradict Christ's words, 'These shall be beaten with few, these with many stripes,' for the sake of maintaining a theory of the equality of sins. 15. Not to think that any punishment of God's so great as His saying, 'Let them alone.''

The volumes before us are largely autobiographical, being for the most part made up of letters written by Prof. Maurice, which are arranged with such fidelity by his son as to leave but little for their collector to do, aside from giving them chronlogical and subject arrangement. With the exception of a few family traditions, our knowledge of the early life of the subject of the Memoir, is derived from his own memoranda and letters. His father was a Unitarian clergyman, but failed to hold his family in that communion, for first his older daughters, and then their mother, drifted into Calvinism. Before this change of views came to the mother, she writes to her husband who was sorely cast down by the decision to which his daughters had come that they could no longer listen to their father's preaching; and in her effort to comfort and help him in his disappointment, gives in her surmise as to the cause of their change of sentiments, a reason which has not even at the present day lost its force - the absence of an adequate literature of their own faith, and the readiness with which they obtained access to books for spiritual help, which also contained and imparted the effective poison of error. She says:

"I can think of only one cause by which we can in any way have been led to the present circumstances — a desire that our children should be serious. This has been the cause that books were put into their hands that in the most pleasing and amiable form, have introduced doctrines which are usually represented to young persons of our opinions as being substituted for exertion and holiness. It can be no shame to us that we were -obliged to resort to authors of different opinions from ourselves, to give our children serious impressions, to teach them the end for which existence was bestowed upon them. It is, however, a shame to Unitarians in general that we have so few books of this kind. From my own experience, I can say that I am driven to read books which continually introduce doctrines that I cannot discover in the Scriptures, because I find so few Unitarian publications that make an impression on the heart, influencing it by forcible motives to right conduct."

Baptized by his father in infancy or childhood, Frederick D. Maurice became a Churchman at twenty-six years of age, and after much hesitation, knowing how painful it must be to his father, was re-baptized into the Church of England, and soon after took orders and a curacy. What is known as the Oxford movement was rapidly developing strength when he became active in the church. That movement sought to do away with the formalism of the established church, and to put new life into it by going back and taking the Church back to the abandoned dogmas and ceremonials of the Middle Ages. Maurice confessed his sympathy with those who mourned over the spiritual deadness of the Church, and so incurred the dislike of the so-called Evangelicals; but as earnestly repudiating the attempts to escape from this by fleeing to the dogmas and authority of Rome, he fell from favor with the Tractarians.

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Sympathizing also with the Chartists in demanding reforms in the interest of the working classes, he was branded a heretic and infidel, and assailed as an atheist by the respectable conservatives; and on the other hand, insisting that Christianity is the only true socialism, and the Church the only safe Commune, he was distrusted by the Chartists as only a partial convert. Wholly in accord with no one, either in religion, philanthropy, or politics, yet in an eminently Christian spirit seeking to do good to all, his mission seems to be best defined in his own statement, My vocation is with the discontented, wearied, hopeless, with all that are in debt and disgrace, with outcasts and ragmuffins in the different bodies." Yet while seemingly broad in his sympathies, and sincere in his efforts to convince men that the world's great need was union with God through Christ, he was not free from narrowness and at times intolerant bigotry. The Church of England was to him the only visible and divinely organized Church. His refusal to meet Quakers, Baptists and Independents on a common platform was because, as he stated it, "You fraternize on some other ground than that of our union in Christ and then you ask me to fraternize with you on that ground." "The Prayer Book," he said, "preaches a gospel to mankind which no dissenters and no infidels preach."

He was a man of great industry, and wonderful diversity of genius ; and like many other men of warm feeling, versatility, and constant mental effort, was vague in many of his expressions, more nice than exact in statement, his exuberant rhetoric often concealing instead of announcing his thought. He wrote wholly by dictation, his wife being his amanuensis. His habit in this was on the border of the ludicrous. is thus described:

It

"His usual manner of dictation was to sit with a pillow on his knees hugged tightly in his arms, or to walk up and down the room still clutching the pillow, or, suddenly sitting down or standing before the fire with the pillow still on his knees or under his left arm, to seize a poker and violently attack the fire, then to walk away from it to the furthest end of the room, return, and poke violently at the fire, not unfrequently in complete unconsciousness of what he was doing, poking the whole of the contents of the fireplace through the bars into the fender. The habit of holding the pillow whenever he was engaged in excited talk dated from such early days that one of his undergraduate Cambridge friends used to say that a black horse-hair pillow which he then had always followed him about of itself. My mother in the Guy's days used to call such a one his 'black wife.' All the while he poured forth a continuous stream of words. When, however, he took into his own hands, for looking over and correction, a passage which he had either written or dictated, the chances were very strong that half at least of it would be torn out, or erased and rewitten. All his manuscript is full of verbal corrections, erasures and rewritings on each separate page, and whole sections of each of the MS. books are torn completely out. He never could be satisfied with the expression he had given to the thoughts he wished his words to convey."

Strong in his devotional feelings, he was a man of almost constant prayer often, says his sister, spending the whole night in communion with God, and never, his wife testifies, beginning any work without seeking preparation in prayer. Often, too, pausing in his work to implore divine guidance, he seemed to live in the very atmosphere of heaven. And so, too, he died, his last act and words being the imparting of a benediction: "Suddenly he seemed to make a great effort to gather himself up, and after a pause he said slowly and distinctly, "The knowledge of the love of God, the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you-amongst us and remain with us forever.' He never spoke again. In one instant all consciousness was gone, and when I looked up and called him he did not know me. Then, as the breathing became more and more labored, and at last ceased, there gradually settled down upon the face a look of calmness, beauty, triumph, which remained on it for many hours."

ARTICLE XXVI.

The Jew-From the Maccabees to Christ.

PART III.

SIXTY years after its overthrow by Titus, in A. D. 132, above the ashes of Jerusalem, to the amazement of the wrathful Roman who had deemed him quashed forever, under lead of Bar-co-chab, Son of a Star, most dazzling of his many later Messiahs, for independence and nationality once more fiercely struck, and finally fell, the Jew. Himself overwhelmed, and the site of his City passed under the plough, never since, for Judea, has he raised hand of war again. And ninety years after that catastrophe, rid for a while of his dream of Messianic sovereignty, broken and weary, under patronage of Alexander Severus he was glad to subside into a peaceful, practical, and industrious citizen of the world.

But, the while, away from Rome, away from Jerusalem, and before its siege by Titus, the individual Jew, keeping close in thought and heart, always, his country and religion, was biasing towards both, the destinies of Princes.

Beyond Euphrates, a district of Old Persia, was Adiabené. Its religion, likely, was that of Zoroaster. But, converts of a Jew, Ananias, its Queen, Helena, and her son, Izates, went over to Judaism (A.D. 44-46). She made pilgrimage to Jerusalem. And, against the prudence of even Ananias, Izates clamored for circumcision, and secured it.

Judea was faint with famine. Quick to her need came corn from Alexandria, from Cyprus, fruits, and gold from Adiabené. For, in the zeal of their new faith, Queen and Prince had hurried abundance to the destitution of Judea.

In death, as in life, to round the Judaism of mother and son, one thing more was needed, was claimed, was accorded. And the bodies of both obtained burial in the sacred dust of 1 Milman's History of the Jews, ii. 440, Note 4. 25

NEW SERIES. VOL. XXI.

Jerusalem.2 Dramatic throughout, at its close the episode gathers itself up into a final scene before the curtain falls.

After a reign of four-and-twenty years, Izates dies. In besieged Jerusalem (A.D. 70), for their adopted faith his “sons and brothers" struggle against Rome to the last. At the downfall, spared with grudge by Titus, they were "bound and conducted to" the Capital, there doubtless, in the long line of the vanquished, to pace in the pageant of the conqueror. Ends thus in defeat and dolor at Rome, the stir of the conversion of Queen Helena and King Izates, at first promising so cheerily for the spread of Judaism in Asia.

Before the Roman conquest of Judea, as in Adiabené, so everywhere, nor anywhere more responsively than at Rome, on the springs of public movement was felt the touch of the Jew. Two Jewish traders convert Helena and Izates to Judaism, save Judea from famine, and involve the royal house of Adiabené in the doom of Jerusalem. And about the time when, on their small scale, in fervor for their faith, these traders were slanting towards it and its fortunes the politics of the East, another sort of Jew, loyal to the outwards, but caring not a doit for the spiritualities of his religion, was bustling, and to purpose, round the centre of human affairs upon the metropolitan theatre of the world.

Vassal of Rome, and King of Judea, was Agrippa the 1st. To this grandson of Herod the Great, from boyhood to death, with pathetic affection clung Rome's demented Emperor, Caius Caligula (A.D. 37-41). Under Tiberius (A.D. 14-37) the boys were brought up together. And, 'mid his maddest crazes, never faltered the affection of Devotedly was it returned by the Jew. and sleepless eye of Tiberius, both Agrippa to his young patron, "Oh, that this old fellow would die, and name thee governor of the habitable earth." Tattled to Tiberius, the "constructive treason" shut dungeon doors on Agrippa, and for a perilous six months laid him in irons,* death daily shaking finger at him.

2 Josephus' Antiquities, XX. ii. 8, 5; iv. 3.

Caligula for Agrippa. Under the suspicious lads afret, once said

3 Josephus' War, B vi.,'C vi. 4. 4 Josephus' Antiquities, XVIII. vi. 6, 7, 10.

Become Emperor, Caligula ordered his statue to be set up in the Holy of Holies in the Jewish Temple, and the Temple to be dedicated to himself as Jupiter the Younger.5 The edict was peremptory. Petronius, prefect of Syria, was to enforce it if necessary by arms. Besides auxiliaries, two legions were appointed him for the purpose. So enforced, Petronius recognized the command of Caligula as a slogan of massacre for all Judea. He paused. He shrank from the extermination of a whole people. Aghast at the impending profanation, prone on earth before him crowds of thousands bared their throats, and bade all his swords come on. Nowhere whisper of rebellion; everywhere, for forty days, despair. No war against the Emperor, no war, was the cry, but rather than his statue have place where dares not one rise even to Jehovah, for ourselves, death. Till cameanswer to his deprecations to Rome, his life and theirs dangling on the caprice of an omnipotent madman, terrible the suspense of Petronius, and, at the probable compulsion of the sacrilege, terrible the agony of the Jews. Caligula heed the cautions of Petronius! From the pale face of Jerusalem fixed on his, Caligula recoil! Rather than word of his go void, perish Jerusalem, perish the universe. To withstand the fiat of "Jupiter the Younger," who were these Jews? temptibles, unable to perceive him a god. And Petronius, their advocate, sycophant, hireling, corrupted by their bribes, was bidden kill himself.6

Con

In honor of Caligula, Agrippa gave a banquet, a banquet so gorgeous as to transcend the exacting fancy of even Calig ula. Exhilarated by its splendors, all in grace to him, as Agrippa drank to him, Caligula recalled the six months' dungeon with its daily terrors, and the iron chain that Agrippa had brooked for love of him, and the tiger in him grew ten5 Milman's History of the Jews, ii. 151.

6 Command customary with the bad Emperors, and always obeyed. "Hardly in one instance did the fallen attempt to fly." De Quincey's Cæsars, 21. Petronius escaped, for before the sentence notice reached him of the death of Caligula.

7 Instead, Caligula gave him one of equal weight in gold, afterwards dedicated by Agrippa in the Temple.

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