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answered that the Prophet did not go naked, so as to put off all his garments ; but only his prophetical robes: and then turned to some pages of a large book in folio, the author whereof had pretended to explain that, and many other passages of the Holy Scriptures ; and he read several of them: and, when he had done, he began to reproach George Fox, and said he'called himself the light within, saying " I the light within, Friends, I the light within." Also that a Quaker once brought a written paper to him and desired him to try it; to whom (said he) I answered Friend every work must be tried by fire;" and so I put it into the fire in his presence.

All this time I sat silent, under the load of that dark spirit; and the gentleman was silent likewise : but as my mind was toward the Lord, at length his Divine Presence opened in me, and his holy fear came over, me; and then I pereeived that dark power overthrown in the foundation, and the Priests power bound and chained, and my spirit at liberty and in dominion: and then I said with much freedom and authority, who is this that darkeneth counsel by words without knowledge? (Job, xxxviii. 2.) Thou sayest in opposition to the plain text of scripture, that . Isaiah the Prophet, did not go naked, but only put off his prophetical robes. What authority hast thou to say- he had any such robes? The scripture imports o;uite another thing: and as to thy interpreter, he is as ignorant as thyself; and has left those passages of scripture, which he pretends to open and illustrate, perplexed and confounded, and darker than he found them, by advancing many and various opinions about them, and determining nothing.

Then as to what he said of George Fox and the other Friend, I appealed to the other two, whether he had dealt candidly, and sincerely with them ; for it could not with any truth, or reason, be understood by such a phrase that George Fox (wham I never saw) called himself the light within, but that people should eye it, that is, look towards the divine light and grace of Christ in their own minds, and follow the teachings and loadings of it, and not look out to the teachings of men only.

And as to his trial of the paper, it imported a levity and derision inconsistent with his pretensions to a Christian ministry; for the man might mean well and religiously, and there might be some very good things in the paper, which he had disdainfully destroyed. And then the other two blamed him for it. This being very much unexpected, surprised him and made him silent; though he had, during the time of my silence, triumphed as if I had not had anything to say; or, being young, would not take upon me to oppose a man of his years and character for a preacher.

Then dinuer coming upon the table, the preach

er would not stay, but went into another room; for he must have craved a blessing (as their phrase is) if he had stayed and dined: but dinner being near over, he returned; and, when we had dined, they put him upon giviny thanks; but he refused, saying, " It is not proper for me to give thanks for what I have not received; I did not eat j" and so to evade his grace, he lost his dinner.

After dinner they fell again to discourse about religion among themselves, (for my mind was in great peace, in a sense of the divine presence still remaining, and I was silent,) in which the Independent said, that, according to his experience, there was a great deal of difference between the performance of religious exercises, as prayer, &c, in one's own strength, and by the help of the spirit; for, without the spirit, it waH like rowing against wind and tide; going more backward than forward. Then said the Episcopalian, "I never like such, as in their prayers to God, use abundance of formal words, and much whining and cant." Now this happening to be that Presbyterian's practice, he took it as done on purpose, and was much offended. The other-averred he had no view to him in what he had said, but, in genera], as a thing he did not think decent in any.' But I mediated a peace, and reconciled them; and so the conversation ended.

My eldest brother being Priest of the parish, and likewise Deacon of Connor, (afterwards of Limerick) in Ireland, had one of the Scot's Episcopal Priests for his Curate, (or journeyman,) who had been turned out at the establishment of Presbytery as the national way in Scotland. And this Priest being poor, my father took him into his house for better accommodation; which proved some occasional exercise to me, we being so very different in our sentiments in some things relating to religion. And, one day there being a goose on the table at dinuer, he intending to disappoint me of a part, whispered to me, so loud as that all about the table heard him, " This is 3 tithe goose;" and then fleered. I replied, " Let him look to the evil of that, to whom it is tithe, but to me it is no tithe, but a goose only; and, with my father's leave I will take a share." And after this we had much dispute about the maintenance of ministers of Christ: I alleged, that when Christ sent out his disciples to preach to the people, he said, Freely ye have received, freely give; and did not allow them neither gold, silver nor brass in the purses, nor scrip, nor two coats, nor shoes, nor staffs, but to depend on divine providence only for their subsistence; eating such things as should be set before them; for the workman is worthy of his meat.—(Matt, x. 8, 9, 10.)

To this he answered, that Christ and his Apostles received money for preaching, otherwise where did they get the money they had in the bag; for they were poor men, and had nothing to give, or any other way to procure money. Upon this I asked him, whence that money came that Christ sent Peter to take out ef the mouth of the fish? had he not command over all things, to have what he pleased? But you Priests, to justify yourselves in your anti-Christian practices, dare accuse Christ himself and his Apostles of your own crimes. He and they preached not for hire, not for filthy lucre and maintenance, but for the help and salvation of men. And, as there is nothing needful to the laborer in that work, but the present subsistence of food and raiment, with that they were to be content. And as to what money they had, it arose from the superabounding love of those who heard him and them, and believed; which they did not hoard up, and detain to their own use only, but also gave to the poor as they had occasion; so far were they from sitting down in comers, and forcing maintenance even to luxury, from those who did not receive them, as you Priests do at this day; by which it appears you are none of his, but rather like Judas, the traitor, who carried the bag, loved money better than him, and was a thief. At this he became a little ashamed, and in an abject manner said, " What I have for my preaching is but a small matter :" as if the diminutive pay and poverty should excuse the error; and so it ended.

At another time my father had a mind to discourse me on that subject; and after he had moved it, I desired leave to ask him a question, before I entered the dispute with him : he granted it; and then I asked him, " If it were not for his reputation among men, and the law of the land, would he himself pay any tithe ?" upon this he was silent a little, and then replied, with an oath, "That if it were not for the laws, he would pay no more tithe than myself." Then, said 1, there is no need £or any further dispute, and it ended thu6; for he never offered any argument about it.

My delight was continually in the truth, and I desired no company but of Friends, and frequented meetings on all occasions; where my heart was frequently tendered by the truth, and it often reached and effected others by me, and sometimes very much; so that I became -very dear to Friends, and they to me; and as that tenderness was, in its nature, an iuvoluntary ministry, being an operation of the spirit without words, 1 found for some time great satisfaction and safety in it.

[To be continued ]

ON THE INFLUENCE OF THE STUDY OF THE PHYSICAL SCIENCES ON THE MIND.

The study of the Physical Sciences has been emphatically styled the study of enjoyment, and justly, for opening a field as exhaustless as it is extensive, as pleasing as it is various. We are invited to enter by a path literally strewed with

flowers, and through which as we pass, the toil is amply repaid by the pleasure that attends us in every step of our progress.

Introduced as we are into a world teeming with life and animation, who would not observe those numberless provisions which Creative Wisdom has made for their support;—ourselves but a speck upon a world, that is itself a speck amid other worlds? Who would not raise his thoughts by tracing stars and planets as they proceed onward in their course of endless revolution, and suffer himself to bo borae on that tide of sublime associations which they are calculated to inspire? Where, short of Ilim who made, and presides over all, can the mind light upon objects so nobly calculated to call forth its highest efforts, to waken every faculty, to summon up all its energies? In a word who would not pursue a study that imparts to the mind as it proceeds through that endless course of speculation to which it is introduced, the consciousness that its powers are enlarging, that its conceptions are becoming more elevated, that all its faculties are gradually receiving that impress of greatness that distinguishes the philosopher from the clown, the wise from the ignorant? who then that takes but a single glance at the several sciences, and recollects that by them the boundaries of knowledge have been vastly enlarged, that they have presented a subject of thought in almost every object that greets the senses, that the mind is disciplined in the investigation, and elevated by the sublimity of the truths they unfold; who will tell us that their study is not of the most exalted character? When too we call to mind the pleasure that flows from these studies, how idle must it appear to assert that they weaken the imagination, and are incompatible with the spirit of poetry? It should be remembered that nature is the goddess of the poet; and by nature no one rightly understands her as mere iuanimate; but in th? wide sense of the term, it means life in all its circumstances, moral as well as external. What to the poet were the sun unconnected with the thought that its beams are imparting life and animation to myriads of sentient beings? and what the moon, if her brightness were shed upon a world unconscious of her beauty? Let him wander among the glens of Switzerland, and as he beholds alps piled on alps above him, will their grandeur awaken no corresponding emotions in his own breast, because they are composed of materials which he has often analyzed? Will the sublimity of the tempest fall tame and lifeless upon his senses, because the lightning that is flashing around him, which in its passage from cloud to cloud speaks as in the voice of the Almighty, is but the electric fluid that pervades all bodies t In those hours that to others are sacred to sleep and repose, let him retire to the sea-shore, and with the swell and noise of waters his feelings will rise until they defy the power of expression ; and think you that they will then subside? with the stars that light up and spangle the firmanent, his inspiration will kiudle and burn; and will it be quenched at thoughts directed to that connexion which exists between the revolution of the heavenly bodies and the swelling of the waters? Philosophy is the hand-maid of poetry, for it unfolds those truths which, by sympathy, give birth to the purest, the sublimest, and the most delightful of his emotions. And here let it not be said, that in the ardor for the discovery of natural truth, moral truth is neglected or obscured. The study of nature is in a measure the study of the mind, for the animal is the threshold of the intellectual world : and when it is recollected that from the anfmalcula) to the mammoth, from the atom that floats on the gale, to the mountain that is unmoved by the whirlwind and the earthquake, that from the drop that distils from the clouds, to the ocean that encompasses the world, there is not an object that does not bear those marks of wisdom and design that point us to the Creator, who will tell us that the study of nature is not the study of God? Intellectual pleasure is another motive for the pursuit of these sciences, a motive which is just and proper, for they keep the mind in health by perpetual activity; they tranquillize it by leading it to contemplate the majestic order aud calm happiness of the world of nature, and to the man of reflection are a perpetual source of delight; to him the revolving year is a round of pleasure, and the change of seasons but a change of joy. Ask such an one, why with returning spring his heart glows, aud his countenance presents the index of inward satisfaction; and he will answer that in all that is going on around, he sees something that is to minister to his happiness. Ask such an one why, when autumn disrobes the groves of their beauty, and the falling fruits present a striking emblem of human frailty, he seems pleased aud gratified with the scene; aud he will tell you that these marks of desolation, though they remind him of his own separation from home, and love, and friendship, yet breathe a spirit congeuial with his own,-while they create within him a calm and pensive state of mind, a deep-toned feeling that seems to raise him above the influence of surrounding objects, and associate him for a season with purer and happier, and more exalted beings. The benefits and pleasures, which have now been mentioned as arising from these pursuits, cannot, it is true, be experienced without great exertion. Genius, where it exists, deservedly commands our respect, but its blind admiration is a siren that lulls us to repose, that paralyzes the arm of exertion, and leaves dormant those energies of the mind, which if called into action would do honor to their possessor. Nothing can be accomplished

in the study of these sciences without unwearied efforts. If originality and independence rendered Shakspeare the first of dramatic writers, perseverance made Newton the prince of philosophers.

New Haven, Conn.

For Friends' Intelligencer.
FOR THE CHILDREN.

My little friends, "see that you fall not out by the way." ]5e gentle, loving and kind, to your brothers, sisters, aud playmates, and let not differences arise among you. Try to form amiable habits, and to cherish only the good, and you will have the reward of peace and joy in your own breasts. I will tell you a story of a little boy who lived many, many years ago, and who grew to be a good and great man. Jacob bad twelve sons Joseph, one of the youngest, was a lovely boy, and his dear old father made him a coat of mauy colors. His brothers, instead of feeling glad that their father loved their brother Joseph so tenderly, grew envious of him and hated him, as if there was not love enough in the world for them all. These men had flocks of sheep and goats which they kept in pastures a great way off, and Jacob scut Joseph to see how the men and flocks were faring, and to bring him word again. While Joseph was wandering about in the field a man met him and asked of what he was in search. "I seek my brothers," answered the boy, "tell me, I pray you, where they feed their flocks." The man pointed out the direction they had gone, and Joseph set off full of glee to find them. His brothers saw him coming. Are they glad to sec him, and to hear from their home? No they are not. Envy filled their hearts and love found no place there. Come now, they said among themselves, let us kill him, and throw him into a pit, and then say some wild beast ate him up. See how one sin follows another. Joseph's brothers first gave way to envy, then hatred, then unkindness, until their hearts became so dark they even proposed to commit murder. But Reuben, not so hard-hearted as the rest, would not agree to this, and that part of the plot was given up. When the poor boy, full of love and joy, reached his brothers, he met only strange looks and cold words; they soon stripped off his beautiful coat of many colors, aud cast him into a pit without anything to eat, and left him there to die.

While they were taking their dinners a company of traders came along, and Judah said, Come it is cruel to leave our brother to die in the pit; let us sell him to these men; and they went to the pit and dragged out their poor brother, and sold him to the traders for twenty pieces of silver. The men carried him off with them into a far country, where he never thought to see the face of his, dear old father again. Poor little boy, how sadly he must have felt; he had no earthly friend to love nor pity him, but the heavenly Father was his friend and comforter. "When the traders started away with him, what did the brothers then do? One wicked thought or action brings on another. Why they killed an innocent little goat, and dipped Joseph's coat of many colors into the blood, and carried it home to their father, pretending they had found it in that condition. Jacob knew the coat, and said it is indeed my son's coat, and no doubt some wild beast has torn him in pieces, and his heart was filled with grief, and he would not be comforted. I might tell you much more about Joseph, and show you how he was blessed in a strange land, and ^how his brothers suffered famine in their home; but perhaps you had rather read the story for yourselves. If you will turn to the 37th chapter of Genesis, you will find it there, and I hope all my young friends will read it or get it read to them. H.

FRIENDS' INTELLIGENCER.

PHILADELPHIA, TENTH MONTH 17, 1857.

- In publishing the life of Francke, which was prepared by a correspondent some weeks since, we desire to hold up to view the all-sufficiency of the divine power revealed in the soul; raising in his mind, when a child, desires after true holiness, and enlightening him, while a student of divinity in a corrupt church, to see that selfabasement, and an entire surrender of himself to the divine will, was the only means of attaining it. In making an abridgement there has been omitted in the narration much that seemed irrelevant to this object, as well as that which is obscure or ambiguous, although enough perhaps is retained to show that he was not emancipated from many of the outward views which prevail in what is called the Christian world. In thus letting go as non-essential, such doctrines as innate depravity, and the scheme which is based upon them, we desire not to come in conflict with any who honestly believe them to lie at the foundation of the Christian religion: but we have not so learned Christ; and we feci it a privilege in perusing the lives of the truly pious of every denomination, to discover the shining of the Sun of righteousness through the mists that often obscure it. We feel it also a duty we owe to young and inexperienced minds, to hold up the truth, as far as we are enabled, in its simplicity and purity, and therefore in its beauty. We dare not recommend those who are enquiring the way to Zion, to any outward observance or any

code of doctrines put forth by any church; but would commend them to that which has raised in their minds this longing after holiness, and which alone can satisfy it. As this is relied on not only as the beginning but the perfecting of the work of purification, we shall find not only comfort and instruction in the reading of the Scriptures, but a light shed upon them which unassisted reason cannot discover by all its research and study.

Friends' Library.—The attention of Friends is particularly called to the annual meeting of The Library Association Of Philadelphia, to be held on Sixth-day evening next, the 23d inst., at 74 o'clock.

The minutes of the past year, together with the annual report, will be read, and it is believed the meeting cannot fail to interest all who may attend.

The room is large, comfortably furnished and well lighted, while the Library itself contains a choice selection of between four and five thousand volumes. Such friends as may never have seen the new location, will be amply repaid by a visit, and to them, as well as others, an invitation is here extended to embrace tne present opportunity, as being peculiarly appropriate.

The Library is now open on' Fourth and Seventh-day evenings for the use, of Friends generally; and on Seventh-day afternoons for the exclusive accommodation of females.

The Annual Meeting of the "Library Association of Friends," will be held at the Library Room, in tbe third story of the centre building in the new meeting house, Race street west of 15th, on Sixth-day evening, the 23d inst., at 7J o'clock.

The attendance of both men and women Friends i3 particularly requested. Entrance from 15th street.

10t/imo., 1857. Thos. Ridoway, Clerk.

Died, Of Apoplexy in Byberry, on the evening of the 23th of 9th mo. 1857, Elizabeth Townsksd, widow of the late Evan Townsend, aged 69 years, a member of Byberry Monthly Meeting.

, On 7th day morning the 3d inst., near York

Springs, in Adams County, Pennsylvania, Rebecca, wife of Jesse Cook, in the 60th year of her age.

, In Lower Makcfield, Bucks County, Pa., on

the evening of the 4th of lOthjmo. 1857, of inflammation of the lungs, Mary P. wife of Ban-lay Knight, in the 39th year of her age, a member of Middletown Monthly Meeting.

It is seldom we are called upon to record the death of one who will be more missed in the family circle; leaving, in the meridian of life, a husband and six young children, to whom she was a most devoted wife and affectionate mother, and for whose welfare she always felt the most ardent solicitude.

She has also left a very large number of other relatives, and friends to whom she was e'ndeared by many acts of kindness, that will cause her to be remembered and lamented. But they have consolation in believing that although her indisposition was of short duration, she was not entirely unprepared for the final summons, and we doubt not but she is now in the enjoyment of happiness. For although she was one that "looked well ;o the ways of her household," and " eat not the bread of idleness," she was not unmindful of her religious duties and devotion to her Heavenly Father.

Died, At her residence in Hockessin, New Castle County, Delaware, the 7th of 9th mo. 1857, Hannah Ciiandlek, relict of Philip Chandler, in the 65th year of her age. a member of Hockessin particular, and Centre Monthly Mietings.

"Death loves a shining mark," after a brief but severe illness she passed away from "works to rewards,", leaving a large circle of friends and relatives to mourn her loss.

Age had never palsied her energies, nor dimmed her intellect, and she moved among us until the last, a ministering angel in every time of need, and now that the call has gone forth, and she has passed from our sight, we miss her—miss the sound of her voice, the light of her countenance, and her coming feet.

Towards her children she was ever a kind and concerned mother, striving to train them in the way of usefulness, and they can truly "rise up to call her blessed."

Her grand-children were ever objects of her love and solicitude, and they know the indelible impress upon their hearts of her anxious care. Towards the one who now pens this brief but heartfelt tribute to her dear memory, she ever acted the part of a sympathizing friend, and impartial counsellor, striving to train in love and restrain in kindness.

Even while the tear of sorrow bedews the cheek, we cannot wish her back to scenes of trial and probation, through which each one of earth's children must pass, for her work was accomplished in the day time, and " blessed are the dead who who die in the Lord."

H.

, At his residence near Laporte, Third mo. 3d,

after an illness of four years, Elijah Quinby, aged 47 years. His disease was scrofula in its worst form, causing great suffering; but through all he was remarkably patient. He was a minister of the Society of Friends, and in all his dealings with his fellow men strictly followed the Golden Rule. He was of a social disposition, a kind husband and father, and a good neighbor. Throughout his sickness he expressed his entire resignation to the divine will, and seemed filled with love for every one, saying it was nothing he had done that made every one so kind to him, but the Lord put it in their hearts.

, At Maiden Creek, BerksCo., Pa., on the 11th

of Ninth mo., Jacob Lightfoot, in his 65th year, a member of Exeter Monthly Meeting of Friends.

In the decease of this dear friend, the small meeting of which he was a valuable member has sustained a loss. He was a regular attendant of meetings, both for worship and discipline, and during his sickness frequently expressed his regret that any should be so negligent in this important duty. Many can testify to his benevolence and hospitality, for he was ever ready to relieve the indigent and distressed. As a citizen he was highly esteemed, and in business of a public character, with which he was frequently entrusted, he gave great satisfaction to the community. He was careful to maintain the principles and testimonies of the Society. His social feeliugs were always strong, but duriag his last illness he mani

fested especial pleasure in the company of his friends, a pleasing evidence that his love and sympathy grew with approaching death. His complaint, which was an affection of the head, commenced about three months previous to his decease, and although from the first he was conscious he would not recover, he waseutirely resigned. His physical suffering, which was at times considerable, he bore with Christian fortitude and patience. He gently passed away, leaving us the consolation that his end was peace.

MEMOIR OP JOSEPH PIKE.
(Concluded from page 454.)

While he was engaged in business, many opportunities of enriching himself, by speculative enterprises, were offered to him; but everything of this character he steadily declined, being unwilling to burden himself, or set an ill example for others to follow. On one occasion, a proposal was made to him, to purchase a large quantity of tobacco, when there was a likelihood of making a great profit, and no apparent danger of losing; but, on considering the subject, he felt it to be his duty to decline it, that the way of truth might not, through his agency, be evilly spoken of. Another person, who had not the same scruples, or did not obey them, availed himself of the opportunity, by which he made several thousand pounds. In relation to his own conduct, on this occasion, Joseph Pike says, " I never repented it; for if it were to do again, and that I was sure of getting the same profit which the other did, I would still decline it, for the same reasons." And upon this subject lie adds these weighty remarks, which are worthy the consideration of all who are tempted to engage in hazardous enterprises, or to embark in any business of a character to overcharge and burden the mind. "But notwithstanding," he says, "I have often declined the prosecution of prospects that carried a fair appearance of profit, yet I will not and dare not say, that they would have answered accordingly; for the Lord having blessed me in moderate dealing, lie might have turned His hand against me, and frustrated my expectation, if I had overcharged myself with business, to the hinderance of that little service I had to do for Him. And I can say, in the sincerity of my heart, that I never inclined or strove to be rich, or to make my children great or high in the world, seeing the ill effects of it in others." Indeed, it may truly be said of Joseph Pike, that he was a man " fearing God, and hating covetousness." Against this evil, which j often increases in old age, he bore a strong testimony, and in the latter years of his life, he makes these remarks in reference to it: "Oh! this spirit of covetousness! where it prevails, how it darkens and clouds the understanding, and eats out all that is good! The zeal of the Lord burns in my soul against it; and 1 believe there are few greater evils in the sight of the Lord than this, though there are few evils that 'have more cloaks and coverings than this hath."

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