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which afterwards became my wife, had strong | some conversation with me: I looked at him hold of my affections, and I had acquainted her earnestly, and desired to know if he had any parents therewith, and had liberty from them to [ objection against any part of what I bad said? lay it before their daughter, which I did; al- if thou hast, said I, (speaking with an audible though at the same time it was upon me to visit' voice, that stopt many of the company) this is America before I entered into the state of wed-1 the most proper place, the people being present; lock, which I also gave her to understand; for , for they thronged about us very much. This I had reasoned in my own mind, that it might made him confess, that what he had heard was be better to let it rest until my return, if I lived.; ' sound, and according to scripture, being very but in answer to that, thus it appeared, that I well proved from the text; but he desired some might have some offers there that might be a j private discourse between ourselves at my quarters, snare to me, and by this prior engagement I if I would permit it. I told him he might, I might be freed from all temptations or offers of quartered at Richard Fry's, and Richard being
present, told him he should be welcome to come to his house, and so we parted. And when I came to Richard's he said we should hear no more of him, for that he had in his discourses amongst his hearers spoken many very unhand
that kind; for if it once was known there, that
gaging and obliging to me: but she had an uncle, some things against the Quakers, endeavoring to
on whom she had some dependence, who seemed much averse to it, and would have his niece left at liberty, that if any thing offered in my absence she might embrace it; which I very readily complied with; then he was pleased, only he would have me leave it under my hand, which
unchristian them, and prove them heathens in denying the ordinances : (a common plea used by all our adversaries;) but this upstart carried the matter farther than some others did, by adding, that we denied the scriptures, and also would not allow of a Bible in any of our meetings, nor
also I was very ready to do ; and more, that is, ] did our preachers ever use a Bible to prove any
to stand bound myself, and leave her at liberty: to which she objected, as unreasonable on her part to desire such a thing from me. So we parted, and I went to Street, Glastonbury, Burnham, Sidcoat, Clareham, and Bristol, having let slip out of my memory the old Friend's sickness at Sherborne; but I had not been many hours in Bristol before a messenger came to desire Benjamin Coole to attend the funeral, and Benjamin came to me at Brice Webb's, where I lodged, and told me how it was, and desired me to go; but I pleaded sundry excuses, first, my horse was not fit, with other objections, which were all removed. And accordingly I went to Bruton next day, being the Seventh-day of the week, and was at that small meeting on First-day. The funeral was on Second-day, which was exceeding large, John Beere from Weymouth being there had something to say, but not much: then, as it was with me, I pulled my Bible out of my pocket, and opened it; upon which the people gave more attention than they had done before, and I had a very acceptable time, often in the course of my matter referring to the text for proof, and giving an ample testimony of the value we put upon the Scriptures, earnestly pressing the careful reading of them, and advising to consider what they read, and to seek the Lord, by prayer, for assistance and power, that they might practice what they read, which was the ultimate end of reading, as well as the hearing of preaching, for without practice, it would avail but little; with other advice to the same effect. And there being sundry teachers of several societies, one of them a Baptist, took hold of me after meeting was ended, and desired
thing therefrom-; that we preached to the people; (with more to the same purport) and as many of his hearers were there, my appearing witu a Bible, and so often referring to the text for proof, did no doubt put him and them also upon a thought, what had been preached before by him, amongst them, concerning the Quakers, which now appeared to be a manifest untruth by what they had both soon and heard that day : however, to be .short, as Richard Fry thought, soil proved; for he did not come at all near me, and so that went off well, and truth was exalted above lies and falsehood.
I returned back to Bristol well contented, being tilled with peace and consolation. At my return I gave my friends Benjamin Coole, and some others, a relation of my conduct, and Benjamin was much pleased I went there, and repeated what he had said before to persuade me to go, adding, he was pretty much assured it was my place to go, but that if he had known how it came into my mind to preach with the book in my hand, although in the sequel it proved right, yet he should have been afraid that more of imagination than revelation was in it; therefore that would rather have backened him, than have boen any argument for him to have pressed my going so much as he did, by reason that he had found some mistakes committed from such sights, which proved to be but imaginations: and he gave me "very suitable advice, to take care how I too easily embraced such things for truth, without a due trial, and that it was not displeasing to heaven to try the spirit from whence such things proceeded.
(To be continued.)
She was strongly impressed for a long time before her death that this was her last sickness, and frequently prayed the Lord that she might have patience given her to support her present affliction, and a disposition to submit entirely in every respect to His holy will, and strength to overcome all evil. She frequently mentioned it as a favor that her Holy Father had enabled her to resign and give up such and such worldly things—and to be separated for a season from her near and dear relatives; and said she had received strength to give them up, one after the other, far beyond her expectation; but when she came to her husband and darling infant child, she found the trial exceedingly great; she ac cordingly one morning, about two months before her death, expressed to her husband her great anxiety respecting the child, who, if she should live, would go forth into the world without the overseeing eye and helping hand of a mother. Her husband informed her that the grand-parents of the child wished to take her under their charge, and in that case the child would have the same persons to bring her up that she herself had, and himself likewise, if life was spared. She burst into tears and exclaimed, " into his hand will I commit her, who has promised to be a father to the fatherless."
She had much to say respecting the cross of Christ, saying, she had been favored to live to see the vanity and folly of professing Christianity without possessing it, and that it appeared extraordinary to her that people who were considered to have good sound sense, should seem to turn their whole attention to heaping up riches, which they were not certain of enjoying one day, and neglect entirely to prepare for death, which they are sure and certain must come.
When the family were sitting round one day, she observed how apt we were to indulge ourselves in small things, and the excuse sometimes given in such cases to the judge in our hearts was, " some of my acquaintances do things much worse, but we must be sensible that such excuses cannot be of any use, because it is hardly likely that other people's faults should be any advantage to us. Every one must do his own work, and that in the day time, and strength will undoubtedly be given to make the work easy and the burden light."
She expressed an opinion that fashion, luxury and dissipation had risen to a very mournful height; that we were surrounded with snares and temptations to entangle those who were not constantly upon the watch. She considered play houses as one of the most wicked and unprincipled sources of corruption, and although she had frequently been importuned to go there, yet she had never entered the door, and added, " I can
assure you, my friends, that reflection affords me sweet peace of mind."
She expressed a wish to leave her child in the care of her parents and husband jointly, with the injunction of her being brought up in a plain manner, and taught the principles of Friends, knowing that her husband also thought they were a people whose principles were better calculated to impress gospel truths on the minds of children than any other; and further desired that she might be restrained from reading novels and romances, which she believed to be very pernicious, particularly to female youth—adding, she was sensible that her time here was drawing towards a close, and had no confidence in any physician, and had consented to have one called for no other reason than to satisfy her dear husband who was so anxious for her recovery, that he might not reflect on himself that anything could have been done that had not been done for her comfort, for which tender care she hoped he would be rewarded by Him whose reward for well-doing was sure—besides many other expressions of love and ardent wishes for the future well being of her near and dear connections, very affecting to all present.
At another time her little daughter was brought to her, and she being very feeble took little notice of her; she was asked if the child should be carried home to its grand-parents, arid cheerfully replied yes, adding, " if she should never see her more she had resigned her up into the hands of her Maker, who was able to do more for her than she could if continued with her, and earnestly prayed that he would be pleased to take her under his care and protection, and again ex-, pressed her desire that she should be brought up in a plain manner both in speech and apparel."
Perceiving those present much affected, she took her father by the hand, and with an expressive and smiling countenance said, " My dear father, give me up, why cannot thou give me up ?—My heavenly Father has given me the fullest assurance that He will receive me into his glorious kingdom, where I shall enjoy that which far surpasses anything this world can afford, and why should thee wish me to continue here?" Adding, that her peace of mind could not be expressed, it was such that all this world could neither give nor take from her.
She at another time expressed that she longed for the time to come when she should be released, but hoped she would be favored to wait with patience, saying," the Lord's will be done in all that concerns me, for I can truly say I have none of my own, and he in whose hands I am, knows best when to take me," adding, that she was prepared to meet him, and expressed how necessary it was to be prepared for such an awful change before laid on a sick bed ; that although the mercies of our heavenly Father were unbounded, it was the greatest imprudence to put off a work of such importance until the eleventh hour.
On hearing of a number of sudden deaths, she said, "these were loud calls, and it appeared to her they were more frequent than usual, and she hoped it would have its proper effect in warning us to shun tho many vices which so sorrowfully abounded," adding, " 0 that the people would humble themselves as in the very dust—for dust we are indeed, and unto it we must shortly all return " and observed the great need there was of living a life of duty, and that these considerations had of late very frequently and forcibly brought to her mind the resolution of good old Joshua, "Let others do as they may, but as for me and my house we will serve the Lord."
She seemed sensible of the approach of death, but her mother who had been with her the night before, wishing to remain with her that night, also, fearing she might decease in her absence, she insisted on her going home to take her rest, saying she should be favored with sufficient time to send for her parents and friends before she departed.
The night before she died she seemed quite restless, and wished to be moved often. As she lay dozing about the middle of the night, she suddenly rousecf up a little and said, " I cannot be with you always; whither I go ye cannot come, but I pray the Father to send you another comforter that he may abide with you forever."
In the morning, being sensible that it was near her last, she desired that her father and mother and near friends might be sent for. After a little, perceiving those around her were weeping, she said, " Mourn not for me, but for yourselves, and prepare to follow me." After a little while, she enquired the time of day, and being answered eight o'clock, replied, "at eight last evening I was struck with death." She appeared perfectly composed in mind, and her countenance the whole time was perfectly mild, serene, and pleasant, appearing fully sensible of what she had expressed to us a little before, that our loss was her gain. After lying still a few minutes, she exclaimed with a strong voice, " 0 what glorious prospects ;" then calling her relations to the bed side bid them all affectionately farewell; and after a little pause cried out, " Lord Jesus receive me into thy holy arms," and with a triumphant countenance in a few moments breathed her last.
Condemn no man for not thinking as you think. Let every one enjoy the full and free liberty of tliinking for himself. Let every man use his own judgment since every man must give account of himself to God. Abhor every approach, in every kind or degree, to the spirit of persection. If you cannot reason, or persuade a man into the truth never attempt to force him into it. If love will
not compel him to come, leave him to God, the the judge of all.—John Wesley
THE LITTLE MEMBER.
There is nothing more likely to do mischief than an unruly tongue. Its movements are so quick and sudden that the first notice we have of the mischief is—that it is done. It is not like a fire, which gives warning first by the smell, then by its smoke, and then by a little blaze which may be extinguished before much evil is done ; hut it is like lightning, which gives no warning till it strikes. A bad tale, an oath uttered, a harsh word spoken, a scandal, an obscene jest, or a hasty promise thrown out, cannot be recalled. Like the fang of a poisonous serpent, it gives the fatal stroke in the twinkling of an eye, and is then quiet. It is a great and most useful attainment that is made when one can control the tongue.
Pythagoras required a youth to keep silence five years before he would admit him to the study of philosophy. This gave evidence of that self-command which was a certain presage ot eminence. No progress can be made in wisdom without the command of this unruly member. That sense of propriety which reigned among tho Spartans was owing to their being sparing of their words. They would banish the loquacious, who boasted that they could harangue a whole day on any subject which could be proposed.
In the Bible the same sense of propriety is more forcibly inculcated. "He that hath knowledge spareth his words, but a prating fool shall fall. A fool uttereth all his mind; a fool's voice is known by multitude of words. The words of a wise man's mouth are gracious, but the lips of a fool will swallow up himself. A fool is full of words."— Y. P. Gazette.
THE BRUISED REED.
"A bruised reed will He not break." Perhaps the imagery may be derived from the practice of the ancient shepherds, who were wont to amuse themselves with tho »^pusic of a pipe of reed or straw, and when it was bruised they broke it, or threw it away as useless. But the bruised reed shall not be broken by this Divine Shepherd of souls. The music of broken sighs and groans is indeed all that the broken reed can afford him: the notes are but low, melancholy . and jarring; and yet he will not break the instrument, but he will repair and tune it, till it is fit to join in the concert of angels on high; and even now its humble strains are pleasing to His ears. Davies.
"Blessed old age! happy Lome! where domestic bliss is hallowed by exalted piety, and where we are taught how even earth may yield pure enjoyment, if only the spirit of God dwell (and rule) within us."
THE CERTIFICATE OP JOSEPH WANTON AND SARAH FREEBORN.
1689-90. This is to oertifie The truth to all people, That Joseph Wanton, son of Edward Wanton, of Scituate, & Sarah Freeborn, daughter of Giddeon ffreborn, of Rhode island, haueving Intentions of marriage according to y° ordinance of God and his joyning, did Saye it before y* men's and women's meeting at Rhode island, before whom theire marriage was propounded and then the meeting desired them waight ffor a time and Enquiry being made betwixt the times wheather they were boath ffree and clear from all other, they appearing yc second time all things being clear and they Published according to the Laws and customs of this place. A meeting of said people being assembled to geather at the house of Jacob Motts, the twenty-ninth daye of the Eleaventh month, called January, in the year one thousand six hundred eighty and nine, wheare Theye Tooke one another in y° presence of God and in the presence of us his people, whose names are hereunto wrigton, according to the laws of God and y* practise of y<> holy men of God in y° Scriptures of truth, they both then promising before God and before U3 his people to live faithfully to geather Husband and wife till death separate them according to ye honorable marriage which is of God, they then setting Both their hands unto it. God in Heaven is witness to what you say, and we also are witnesses.
This is copied from the Records of Rhode Island Monthly Meeting, and the ancient spelling preserved.
TIIE CHURCH OF CHRIST.
There is, however, a grander church, to which I now ask your attention; and the consideration of this will peculiarly confirm the lesson on which I am insisting, namely, that there is but one essential thing, true holiness, or disinterested love to God and man. There is a grander church than all particular ones, however extensive; the Church Catholic or Universal, spread over all lands, and one with the church in heaven. That all Christ's followers form one body, one fold, is taught in various passages in the New Testament. You remember the earnestness of his last prayer, 'that they might all be One, as he and his Father are one.' Into this church, all who partake of the spirit of Christ are admitted. It asks not, Who has baptised(us? Whose passport we carry? What badge we wear? If 'baptised by the Holy Ghost,' its wide gates are opened to us. Within this church are joined those whom different names have severed or still sever. We hear nothing of Greek, Roman, English churches, but of Christ's church only. My friends, this is not an imaginary union. The scriptures, in speaking of it, do not talk rhetorically, but utter the soberest truth. All sincere partakers of Christian virtue are essentially one. In the spirit which pervades them, dwells a uniting power found iu no other tie. Though separated by oceans, they have sympathies strong and indissoluble. Accordingly, the clear, strong utterance of one gifted, inspired Christian flies through the earth. It touches kindred chords in another hemisphere. The word of such a
man as Fenelon, for instance, finds its way iuto the souls of scattered millions. Arc not he and they of one church? I thrill with joy at the name of holy men who lived ages ago. Ages do not divide us. I venerate them more for their antiquity. Are we not one body? Is not this union something real? It is not men's coming together into one building which makes a church. Suppose, that, in a place of worship, I sit so near a fellow creature as to touch him ; but that there is no common feeling between us, that the truth which moves mo he inwardly smiles at as a dream of fancy; that the disinterestedness which I honor, he calls weakness or wild enthusiasm. How far apart are we, though visibly so near! We belong to different worlds. How much nearer am I to some pure generous spirit in another continent, whose word has penetrated my heart, whose virtues have kindled me to emulation, whose pure thoughts are passing through my mind whilst I sit in the house of prayer! With which of the these two have I church union?
Do not tell me that I surrender myself to a fiction of imagination, when I say, that distant Christians, that all Christians and myself, form one body, one church, just as far as a common love and piety possess our hearts. Nothing is more real than this spiritual union. There is one grand all-comprehending church; and if I am a Christian I belong to it, and no man can shut me out of it. You may exclude me from your Roman church, your Episcopal church, and your Calviuistic church, on account of supposed defects in my creed or my sect, and I am content to be excluded. But I will not be severed from the great body of Christ. Who shall sunder me from such men as Fenelon, and Pascal, and Boromeo, from Archbishop Leighton, Jeremy Taylor, and John Howard? Who can rupture the spiritual bond between these men and myself? Do I not hold them dear? Does not their spirit, flowing out through their writings and lives, penetrate my soul? Are they not a portion of my being? Am I not a different man from what 1 should have been, had not these and other like spirits acted on mine? And is it in the power of synod or conclave, or of all the ecclesiastical combinations on earth, to part me from them? I am bound to them by thought and affection; and can these be suspended by the bull of a pope or the excommunication of a council? The soul breaks scornfully these barriers, these webs of spiders, and joins itself to the great and good; I and if it possess their spirit, will the great and good, living or dead, cast it off, because it has not enrolled itself in this or another sect? A pure mind is free of the universe. It belongs to the church, the family of the pure in all worlds. Virtue is no local thing. It is not honorable, because born in this community or that, but for its own independent everlasting beauty. This is the bond of the universal church. No man can be excommunicated from it but by hjmself, by the death of goodness in his own breast. All sentences of exclusion are vain, if he do not dissolve the tie of purity which binds him to all holy souls.
I belong to the Universal Church; nothing shall separate me from it. In saying this, however, I am no enemy to particular churches. In the present age of the world it is perhaps best, that those who agree in theological opinions should worship together; and I do not object to the uniou of several such churches in one denomination, provided that all sectarian and narrow feeling be conscientiously and scru- j pulously resisted. I look on the various churches of Christendom with no feelings of enmity. I have expressed my abhorrence of the sectarian spirit of Rome; but in that as in all other churches, individuals are better than their creed; and amidst gross error and the inculcation of a narrow spirit noble virtues spring up, and eminent Christians are formed. It is one sign of the tendency of human nature to goodness, that it grows good under a thousand bad influences. The Romish church is illustrated by great names. Her gloomy convents have often been brightened by fervent love to God and man. Her St. Louis, and Fenelon, and Massillon, and Cheverus; her missionaries who have carried Christianity to the ends of the earth; her sisters of charity who have carried relief and solace to the most hopeless want and pain : do not these teach us, that in the Romish church the Spirit of God has
found a home? How much, too, have other churches to boast! In the English church, we meet the names of Latimer, Hooker, Barrow, Leighton, Berkely, and Heberjin the dissenting Calvinistic church, Baxter, Howe, Watts, Doddridge, and Robert Hall; among the Quakers, George Fox, William Peun, Robert Barclay, and our own Anthony Bcnezet, and John Woolman; in the Anti-triuitarian church, John Milton, John Locke, Samuel Clarke, Price and Priestley. To repeat these names does the heart good. They breathe a fragrance through the common air. They lift up the whole race to which they belonged. With the churches of which they were pillars or chief ornaments, I have many sympathies, nor do I condemn the union of ourselves to these or any other churches whose doctrines we approve, provided that we do it without severing ourselves in the least from the universal church. On this point, we cannot be too earnest. We must shun the spirit of sectarianism as from Hell. We must shudder at the thought of shutting up God in any denomination. We must think no man the better for belonging to our communion ; no man the worse for belonging to another. We must look with undiminished joy on goodness, though it shine forth from the most adverse sect. Christ's spirit must be equally dear and honoured, no matter where manifested. To confine God's love or his good spirit to any party, sect, or name, is to sin against the fundamental law of the kingdom of God; to break that living bond with Christ's universal church, which is one of our chief helps to perfection.— Charming.
WARDKOBE-WEBS AND TABLE-TIES OF BROTHERHOOD.
We wonder if our young friends have ever taken any lessons in the physiology or anatomy of the great earth on which we live, and seen what a surprising provision has been created to make one country dependent upon another for its luxuries, comforts and oven necessaries. If they have not done this, wo hope they will begin to make it a regular study. It is the most interesting department of science that we ever tried to look into; and we are sure they will find it so. Suppose, then, we take a lesson together in this study, which has not yet been introduced into common schools. We will begin with the geography of the dinner-table, and the wardrobe. These shall be our maps and illustrations. You have seen maps for blind people, with raised letters, figures, &c.? Well, the dinner-table, with all its different dishes, fruits, condiments, &c, shall be our chart, with raised letters and figures which we can feel, too. With this chart before us, we may get at a clearer meaning, perhaps, of that sublime declaration of St. Paul, "God hath made of one blood all nations of men for to dwell upon all the face of the earth."