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and during the twelve years of his membership with us gained a large circle of constant friends who now revere his memory. Some of his last words to his weeping wife on their way to the infirmary were "The Lord will help you to take care of our children;" "Bless God it is all right, Annie, I shall soon be at home." He was thirty-two years of age, and has left a wife and four children unprovided for, to battle through the trials of life. Funeral sermons were preached, and collections made at Ludlow, Knowbury, and Sandpits chapels on behalf of the poor widow and orphans. Also some gentlemen and ladies of other communities gave and collected some handsome sums for the same object. CHARLES TEMPERTON.

WILLIAM VANNER was one of the first hearers of the Primitive Methodist Missionaries who visited Hammersmith. Under a sermon preached by the Rev. W. Cooper, he obtained the blessing of pardon, which he retained till his death which occurred December 13th, 1871, in the sixty-fifth year of his age. During his membership with us he was a burning and shining light, successful in his labours and respected by his brethren. He was a local preacher twenty years and a class leader sixteen. His health began to fail six months before his death; his sufferings were great, but he bore them with patience, being sustained by his hope of a blessed immortality. He lived to see his wife and five children brought into the enjoyment of saving grace. His death was a triumph of praise. His body was borne to the grave by the local preachers of Hounslow Society, December 17th, 1871, and on the twenty-fourth his death was improved by the Rev. G. H. Fowler to a large and deeply-affected congregation. J. MASLIN.

Aids to Teachers.

BABYLON.

Bible Lesson, Nov 23rd.-Teacher's Assistant.

BABYLON, the great capital of the Chaldean monarchy, was situated upon a wide plain on both sides of the Euphrates. This city seems to have grown up around the Tower of Babel, being founded by Nimrod, Gen. x. 10. It rose into great importance and vast dimensions, becoming one of the most splendid cities of history. Semiramis and Nebuchadnezzar are those to whom the city was most indebted for increase in power and magnificence. See Isa. xiv. 4; xlv. 1, 2; Jer. li. 58; Dan. iv. 30.

According to Ctesias, the circuit of the city was a littte less than fortytwo miles. According to Herodotus, an immense double wall surrounded the city, the outer one being fifty-six miles in circumference. Authorities differ as to the dimensions of these walls. The lowest estimate makes them three hundred and fifty feet high and eighty-seven thick; so that two spans of horses, four abreast, could easily pass each other behind the battlements. The wall was built of burnt brick and bitumen, with alternate layers of reeds, and surmounted with two hundred and fifty towers, of which there were more on the east than on the west side, this latter being better protected by bugs. The entire wall was surrounded by a broad, deep trench filled with water from the river. The city was entered by a hundred gates, the posts, wings and beams of which were of brass, Jer. xlv. 2. It was protected from inundations of the Euphrates by quays, closed in with gates of brass, from which walled steps led down to the river. The two parts of the city were connected by a bridge, built by Nebuchadnezzar, of stone piers, and a moveable floor of cedar and palm timber, which was removed at night. The last edifice built by this king was the royal castle, located near

his father's palace (the ruins of which are called El Kasr-castle hill). It was of vast size, and most magnificent in adornments. Its outer wall embraced six miles, within which were two other embattled walls, besides a great tower. Every important gate was of brass. Its greatest boast was the noted hanging gardens, constructed on an artificial hill by a succession of terraces four hundred feet square, and higher than the towers on the city walls, and watered by means of pumps from the river. They were designed to reconcile Queen Artemis to the contrast between the flat plain of Babylon and the beautiful hills of her native Media. These gardens commanded a grand view of the city and circumjacent plain. Walking on the highest terrace of these magnificent gardens, with such a prospect as he had before him, we may readily imagine how the vanity of his heart would prompt King Nebuchadnezzar to exclaim, "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty!" Dan. iv. 30.

While Babylon was the first city of Western Asia, in extent, grandeur, wealth, art, cultivation, and learning, it also surpassed all others in wickedness. See Isa. xiv. 11; xlvii. 1; Jer. li. 39; Dan. v. 1. The seat of boundless luxury, its people were addicted to every species of vice. "The rites of hospitality were polluted by the grossest and most shameless lusts. ... The Babylonians were very greatly given to wine. . . . . Women were present at their convivialities, first with some degree of propriety, but, growing worse and worse by degrees, they ended by throwing off at once their modesty and their clothing.”—Q. Curtius.

Literary Notices.

James Thorne of Shebear: a memoir, compiled from his diary and letters, by his Son. London: Bible Christian Book Room, 57, Fairbank Street, East Road. Pp. 312.

JAMES THORNE was one of the earliest and most influential ministers of the denomination called Bible Christians. The religious community known by this name exists principally in the south and south-west of England, and hence is little known in the other parts of England. Sometimes they are called Bryanites, from the original founder, Mr. William O'Bryan. In doctrine they are identical with all other Methodists. Their conference, we believe, is composed of an equal number of lay and travelling-preacher delegates. Professedly they aim at simplicity of personal habits as most in accordance with Scripture principles; for the same reason also, when they celebrate the Lord's Supper they sit rather than kneel, a custom which, we incline to think, will shortly become universal among evangelical denominations, both as being more in accordance with Scripture precedent, and to give practical expression of their opposition to the low notions entertained by High Churchmen in relation to the Lord's Supper.

This memoir of James Thorne is principally autobiographical, consisting largely of extracts from his diary. To members of the same community it will be read with special interest, and others may read it to profit. The parents of Mr. James Thorne held a farm at North Furze in Shebear, a large parish in the north-west of Devon, and here he was born on Monday, September 21st, 1795. Education and refinement of manners had exerted but a feeble influence, at this time, upon the people of this neighbourhood; they were sunk in ignorance. Few of them could read, fewer still could write, and their mutual influence had no tendency to promote their general improvement. Mr. Thorne informs us that,-"The manners and morals of the people accurately corresponded to their mental condition.

Their daily lot was one of hard and continuous toil. The lives of the labouring population were dark and difficult indeed. They were in a state of abject submission to their betters." The apprenticeship system under which the boys and girls were brought up was only another name for slavery. The means and appliances of mental improvement were absolutely out of sight and out of mind. Thus the only relaxation possible was of the grossest kind. The drinking was expected to end in drunkenness; wrestling was not properly entered on till after some rounds of brutal kicking between the competitors; cards were nothing if not the vehicle of gambling, and followed all the night; while the only place where the gentry and the peasantry met on anything like a footing of equality, and entered together into the spirit of the hour, was round the cruel and debasing cockpits. Again, describing agricultural life, Mr. Thorne further remarks:-"There was the occasional journey to the market or the fair, where business was transacted, and amusements were provided, and divers marvels were wondered at. There was the annual village revel, or church feast, a fair in miniature, when there were booths and fairings, and wrestlers displayed their prowess. On Sunday before the revel, the hat, gaily decked with ribbons, which was to reward the successful wrestler, was publicly exhibited, often even carried to church, to stimulate the ambition of the muscular and vain. And at Christmas, when the ground was frozen and shielded by the snow from the scarifying operations of plough and harrow, there was feasting, cards, and dancing from house to house, accompanied by free drinking and its attendant evils." These people, thus described, were all members of the Church of England. Mr. Gladstone in his recent speech at the Eisteddfod laments the policy adopted in relation to Wales after the accession of William III. Appointing Englishmen who knew nothing of Welsh to be bishops in Wales alienated the Welsh from the establishment, and hence the great extent to which dissent prevails in the principality. But had such a policy been acted on then as Mr. Gladstone would recommend now there is little doubt but that the Welsh would have been to-day as creditable members of the establishment as the Devonians of Shebbear were at the close of the last century.

As an illustration of the enlightenment and enterprise of Mr. Thorne senior, and at the same time showing the comparatively recent date of the introduction of some of the simplest agricultural implements into the neighbourhood, the following anecdote is told :—“It is a tradition in the family that he brought home the first wheeled carriage seen in the parish for use in farming operations; an aged servant holding up one of the little ones in his arms, hailing the advent of the strange implement with, "There comes thy father with his rummy-dummy."

Mr. James Thorne was brought into the enjoyment of saving grace in connection with the labours of Mr. O'Bryan when about twenty years of age, and almost immediately afterwards he was called out to "travel." He appears to have been eminently successful in the great work of soul saving; and not unfrequently, at least in the early part of his ministry, conversions were accompanied with physical manifestations similar to what often occurred in connection with the labours of the Rev. John Petty, especially in the earlier part of his ministerial career. Mr. Thorne had often to encounter persecution but he bore it meekly and bravely. He was a diligent and hard working Christian minister, and while abounding in active labours for the cause of God he toiled hard also for the improvement of his mind and laboured to maintain intimate fellowship with God. At an early period of his Christian life he felt the necessity of entire sanctification and earnestly sought it. Under date July 11th, 1816, the following entry occurs in his diary,-"I read Mr. Wesley's sermon on The Almost Christian. I resolved never to rest till I was a Christian indeed; by the grace of God to forsake all sin, to live entirely devoted to the glory of God; to reprove sin, and as far as in me lies to be a public enemy to it; to put away bitterness, wrath, clamour, and evil speaking, and never to let it rest in my breast for a moment, to follow the truth at all times. I suffered an

indescribable conflict with my remaining corruptions, and often purposed to return home again, and preach no more. But casting my care upon the Lord I was generally more abundantly blessed in speaking." Later on in the same year he remarks,-" After preaching . . . many fell crying for merey, and many found it. The next day we had prayer at Mr. Bryant's (O'Bryan's), where I was wrestling for sanctification. Others found it but I did not." His biographer remarks,-"It was in view of the difficulties he had daily to contend with in the itinerancy that Mr. Thorne's mind became increasingly exercised on the subject of holiness, or entire sanctification. He had long felt there was a second blessing of which faith could put him in possession. He recognised the Christian's privilege of being delivered from the power and in-being of sin, as well as from its guilt and punishment, and could not rest till this great attainment was his." He subsequently records with joyful emotions his attainment of this blessing. In connection with this subject an anecdote is told of Dr. Coke. Mr. Thorne had been preaching at Brompton in Kent. His text was Rom. vi. 22. "Some of the congregation were ancient Methodists, one of whom told me he heard Dr. Coke preach the same doctrine in Canterbury chapel. The doctor said: "Some of you are ready to say, Where is the man that is thus free?' and after a pause, 'You see one now, I that am a mouth to you now have enjoyed it for fourteen years and never lost it, save for a short time on two occasions.' The Doctor added, 'True religion can never prosper where this doctrine is not preached.'"

Those who desire to cultivate an acquaintance with Methodism in its varied phases will do well to read this memoir of James Thorne. His son, the biographer, has exercised a nice judgment in the selections he has made from his father's diary. It seems very natural for a loving and admiring son to paint the portraiture of his father in too glowing colours; but we discover nothing of this in these pages. While this volume is composed principally of extracts from the diary of Mr. Thorne, the biographer has introduced here and there a number of valuable observations which give unity to the whole, We regard it as an important addition to the biographical volumes on our shelves. It is well written and deserves to be extensively read.

The Inter-relations of Prayer, Providence, and Science. By the Rev. JAMES M'CANN, D.D. London: Simpkin, Marshall and Co. Pp. 72. THIS is a philosophic reply to philosophic objections to the power of prayer in relation to physical causes and conditions. Opposition to prayer is not a new thing in the earth; and there is so little novelty in the substance of these objections that we are somewhat impressed with the idea that our modern philosophic objectors must have been reading their Bibles at least where ancient objections to prayer are stated. Seeing around them nature pursuing her wonted course, and living in the enjoyment of the blessings of this life, ancient rationalists could perceive no advantage in prayer, and said, “What is the Almighty that we should serve him? and what profit should we have if we pray unto him?" The contempt for God and prayer expressed in these words is parallel with what occasionally occurs in these times. One objection to the efficacy of prayer for physical benefit is that it implies an absurdity or contradiction, inasmuch as answers to such prayers involve changes in the economy of nature, that is to say, the performance of miracles; but the laws of nature are immutable, and the age of miracles is believed by praying people to be past. To suppose physical benefits to result from prayer, contrary to the action of natural law, is to suppose what cannot be, and it is absurd in the last degree to ask for miraculous results in which no miracle takes place. In reply, Dr. M'Cann argues that prayer is not an appeal for any miraculous intervention on the part of the Almighty. It does not seek the creation of a new force, bnt merely the direction of an old one, not production of new causes, but the production of new effects by the fresh combination of old causes. He insists that man is daily directing the forces of nature by his own will, and as the hidden powers of nature

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are from time to time discovered by him, his power over nature in making her subordinate to his purposes, becomes more extended and profound. Yet," he remarks, man is but a creature ; and then he asks, "Shall we, then, forsooth, be told that his will can control so many of these energies, but that the will of God cannot? That man can act on nature, but that the Producer of nature has no such power? That man, in fact, is more powerful than God?" "Where, then, I would ask, lies the insult to the intellect? Is it not in requiring that intellect to believe, that while we walk earth's surface, so largely its Master's-that while we can listen to the cries of others, and tear the lightning from the cloud, that we may send it in benevolent response that while we can rouse quiescent water into an almost irresistible force, that we may hurry to their aid-our Omnipotent Father must look on, feebler than the feeblest of his creatures, able indeed, to hear the pleading invocation, wishing indeed, to relieve them from their misery-as he were no God of love if he did not wish it but at the same time utterly powerless to comply with one of all their many loving, trusting requests ?" The writer who offers the objection to which the doctor replies in the above style, is candid (?) enough to admit "that prayer produces its effects, benign or otherwise, upon the mind of him who prays, and that if our spiritual authorities could only devise a form in which the heart might express itself without putting the intellect to shame, they might utilize a power which they now waste, and make prayer, instead of a butt to the scorner, the potent inner supplement of noble outward life." The absurdity of this suggestion is just as patent as the scorn which it tries in part euphoniously to conceal. What man would address himself to God in prayer under the conviction that he would take no notice of him, or could not, being bound by laws which he could not, or would not, modify or direct? And how could prayer have any ennobling or refining tendency, when the man engaged in prayer had a distinct apprehension that his prayers were merely so many sounds poured into the circumambient atmosphere? And if the result of prayer were merely a reaction on the mind itself, and not a beneficent response from God, in other words, a mere superstitious delusion, which philosophy must certainly dispel, how may it become a potent supplement to any principle which dignifies human nature?

We may remark that Professor Tyndall who started this controversy in the Fortnightly Review of Dec., 1865, withdrew his opposition to the theory of prayer for physical benefit in the Contemporary Review, of Oct., 1872; which, however, we suppose, is only a submission to the power of logic, and not a tribute of respect to the power of prayer. The practical ignorance of some of our scientists of the beneficial influence of prayer, suggests painful reflections, but at the same time it only illustrates and confirms the teachings of the sacred volume, for the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them for they are spiritually discerned. We have sometimes seen in the physical world dense masses of darkness lying alongside regions of light, and this controversy presents a corresponding phenomenon. The supplementary portions of this publication animadverting on the Revs. Messrs. Cranbrook and Knight contain some lucid observations. The only thing to lift a man above doubt on the subject of prayer is an experimental acquaintance with its power. This may be regarded as a petitio principii, but we make the assertion on the authority of a statement (Matt. vii. 7, 8) which, we believe, has been verified in the experience of millions of praying souls; but those who are troubled with philosophic doubts on this subject, cannot do better than read this treatise of Dr. M'Cann's.

Words and What came of them; or Sketches in our Village. By EMMA JEFFERY. London: Cassell, Petter, and Galpin, Pp. 68.

AN admirable little book for children, or for those who have not studied the power of words for good and evil in social life.

The Friend in Need Papers; or Sketches from Daily Life. First and Second Series. London: S. W. Partridge and Co.

THESE papers are published separately in parts, one halfpenny each, and in

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