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pietism or fanaticism. The circumstance that he had frequently ordered New Testaments and other pious books from Luneburg occasioned a report that he was circulating heretical books among the people. The magistrates issued an order that no such books should be brought into the city. Francke did not, as was natural, suppose that such books as he had sent for were forbidden by this edict, and continued to circulate them. They now gave directions to take possession of every package that was directed to him. Very soon after, one arrived; Francke being called before them, was asked how he had dared to disobey their order; he assured them that he had not done so. The officer, to convict him of guilt, caused the package te be brought and opened, when to his surprise and confusion it was found to contain nothing but New Testaments. Francke was of course honorably dismissed. The effect of the affair was to make it known through the city that he had New Testaments to dispose of, and thus to increase the demand for them.
He had now resided fifteen months at Erfurt, when in consequence of some secret insinuations of his enemies, which came to the ears of the Elector of Mayence, he sent a decree to Erfurt, which directed that, " inasmuch as Mr. Francke was a leader of a new sect of fanatics, and the cause of much disturl>ance, he should be dismissed from his office, and ordered immediately to leave the city." As soon as Francke heard of this he went before the council, and complained to them, but without effect; for he was immediately deposed from his office, and ordered to leave the city within twenty-four hours. He did not resist this order; but conscious of his innocence, wrote a letter to the magistrate calmly representing the impropriety of condemning him unheard, and even without letting him know the crimes of which he was accused; thus denying him a privilege which was granted even to robbers and murderers. A large and respectable body of citizens petitioned in his behalf, and the children of his congregation came and asked upon their knees that he might remain. But it was all in vain, and he was compelled to prepare for his departure.
The few hours that ho was allowed to remain in the city, he spent in exhorting his friends who assembled at his house, to continue steadfast in the grace which they had received. They wept sore at the thought of his departure; but he was comforted by the abundant consolations of the Holy Spirit, and left the city in a very happy state of mind. He returned to his mother and family at Gotha, and by the way composed a beautiful hymn, expressive of his peace and joy.
The Duke of Gotha, when he heard of these proceedings, sent one of his ministers to enquire into the affair; and being convinced of Franeke's nnlicence, expostulated with the magistrates of
Erfurt; and when this produced no effect, with the Elector himself. His object was not, however, to restore him to his station at Erfurt; he wished to retain him in his own dominions. At the same time he received invitations from several of the neighboring Princes: but the finger of Providence seemed to him to have already pointed out the path of duty. The same day that he was ordered to leave Erfurt, he received a letter from the Elector of Brandenburg, inviting him to his dominions; and about a month afterwards he received the appointment of professor of Greek and Oriental languages in the new University of Halle, and pastor of the church of St. George, in Glaucha, a suburb of that place. This offer he accepted and removed to Halle.
Francke found the church at Glaucha in a most deplorable condition. The last pastor had been dissolute and abandoned, and had been deposed from his office for some flagrant crimes. His influence left the village not only without any thing like piety, but without even external propriety of conduct. Vice in almost all its forms was practiced, and as a consequence, poverty and misery prevailed. He found, therefore, a wide field for labor, and one which few persons would have attempted to cultivate. But he devoted himself to this work, and for the first two years almost exclusively, trusting in the promise of divine assistance to those who labor faithfully in the Lord's service.
One of the means among the many which Francke employed for doing good and bringing about a better state of things in his parish, was the writing and ciVculation of tracts. Some of these were intended especially for his congregation, and some for general distribution. Tbey breathe a spirit of piety and of affection towards his people, which must have given them much influence in addition to the interesting and solemn truths which they contained. From one of them,entitled " Scriptural Bulcs for Living," we make the following extracts:
"1. Rules for our conduct in company.
"Company offers many temptations to sin. If you would preserve a good conscience in the sight of God, remember that He, tbe Majesty of heaven and earth, is present; and that in such a presence a solemn awe becomes you.
"Never speak of your enemies except in love, for their good, and the honor of God.
"Do not speak much. When it is necessary to say anything, do it respectfully, advisedly, and kindly. Always speak with earnestness, with clearness, and deliberation.
"Do not make the things of this world a subject of conversation, except when God may be honored, or good done to your neighbor thereby.
"Avoid all severe and reproachful language, and every thing that might excite evil feeling. Enquire of a friend whether you ever offend in this way; for you may do it unconsciously.
"Profanity is a great sin. If you use the name of God, do it with reverence, as if in his presence. Never make the name of God or Christ a mere hy-word. He who honors . God in his heart, will not dishonor him with his lips.
Be cautious in narrating any thing, that you adhere strictly to truth. Men sometimes supply some circumstances from their own invention, which their memory has not retained. Think afterwards whether you have not in your conversation done this.
"Trifling jests and anecdotes do not become a Christian. When you are in conversation, avoid speaking of yourself, or desiring so to do.
"Never change the conversation from a profitable subject. Much is to be learned, both in the discipline of the mind and in the collection of facts, by much conversation on the same topic.
"Never interrupt a person who is speaking, and be silent if you yourself are interrupted.
"If you would reprove another for some misconduct, take care first to conquer the fear of man. But it is well beforehand to think of your own defects, that you may reprove with meekness and with love.
"Avoid unnecessary mirth. All laughter is not sinful, but it should be the mark of a peaceful and joyful, not a trifling state of mind. If others laugh at foolish jests, and improper expressions, do not join with them. If they are not pleasing to God, why should they be to you? If you laugh with those who delight in these things, you are a partaker of their sin; if, on the contrary, you preserve a grave countenance, you reprove them.
"Cultivate a talent for directing conversation in a proper channel.
"Never think more highly of yourself than of another, on account of any advantage of station, which you may possess. Both of you are dust and ashes, and equal in the sight of God.
"Love is humble, and secures the respect and friendship of others, but a haughty man is disagreeable to all.
"Ilemain not a moment in society, when your only object is, that you may thus pass time away.
"2. Rules for Solitude.
"If you are truly convinced of the presence of God, when you are alone, you need have no weariness of solitude. Will you be weary of an eternity spent in his presence where you hope to find your perfect happiness?
"Fear nothing, visible or invisible, but God, who can save and can destroy.
"Engage in no unprofitable work; for you shall give an account of every moment of your time, and of the manner in which it has been employed.
"Read no trifling nor useless books, for the sake of passing away time.
"Indulge no thought which you would be ashamed to utter; for though you may conceal
it from men, God beholds your inmost soul, and knows your thoughts afar off. | "Do nothing in private which you would avoid in the presence of the wise and good. You have | respect for them j ought you not to respeot the Great Jehovah?
These were the means which this truly excel'lent man applied with so much fidelity. In every department of labor, whether social or public, he seems to have acted in view of that day, when he should render an account of his stewardship. And his efforts were not in vain. The state of society improved in Glaucha, and the Lord evidently blessed hie endeavors to do good.
(To be continued.)
And desiring to see Friends in some other places, I went a short journey with Andrew Taylor, a powerful and able minister in his day, of an affable and cheerful temper, and one of ray particular friends: and on the 20th day of the Twelfth month, 1621, we went from Heatherside, in Kirklington, in Cumberland, and that night lodged at Joseph Epon's, two miles beyond Alston ; and thence next day to John Moore's at Welgill; on the 22nd to Thomas Williamson's; on the 23rd to Francis Shield's at Walkmill; on the 24th to Archibald Gillespy's at Steel; on the 25th to John Hunter's at Benfieldside; having meetings at several of these places.
[I have now written about fifty-two pages folio, of Thomas Story's Journal entire, except a little abridgement of one paragraph, and now at this commencement of his first journey about the beginning of the year 1682,1 would propose making copious extracts, as the whole will be too voluminous for the columns of " Friends' Intelligencer." I am willing, however, to be advised in that matter, though it occupies a considerable portion of my time. I feel as if I had introduced to Friends a welcome and interesting companion, who has given us a faithful account of the most important part of his life, (the days of his youth,) his early convincemcnt, without instrumental means. His method of argument with opponents, his irrefutable defence of Friends' principles and doctrines, especially on silent worship, perfection, justification, the resurrection, the sacrament, baptism, &c, and all this while he was a young man.
He goes on with his journey with Andrew Taylor, to New Castle, Shields, Sunderland, Sbotten, Hawthorn, Durham, Auckland, Stockton, &c, in all about forty places. Concerning the meeting at Sunderland he says : J
The meeting being appointed at Sunderland, to begin about the middle of the day, and we now obliged, by reason of the high wind, to go round by New Castle, it was put off till the evening; which proved a very comfortable time of the enjoyment of the good presence of the Lord; with which my mind and heart, being plentifully furnished, it moved by its own divine force, greatly tendering me, and bathed me in a flood of tears, from divine melting love, and had the like effect over the meeting; and this happened in time of silence. After which Robert Wardell, a ministering Friend at whose house we lodged, spoke some sentences; by which I perceived he thought I should have uttered some words by way of public ministry at that time. But I did not apprehend my time was then come for that service; and it had the same effect, and peradventure more than if I had uttered words : for it was a ministration of the word by a more immediate operation and a great mystery.
After the meeting many Friends came to me, and expressed so much love and respect as gave me occasion to consider what could be the reason of it; for they were all strangers to me and I to them: and being but a child in the knowledge of the invisible operation of the word of Truth, and its effects, by instruments, in a way of silence and sympathy, I looked at its effects only in myself for my own strength and consolation, and yet could not but observe, that at the same instant as truth broke in upon me in an eminent manner, (with which, in other places, I had been often favored before) it effected the living part of the meeting the same way, at the same time: and it is clear to my understanding, by experience, that there is a communion of divine love through the one spirit, and that unspeakable, among the sanctified in Christ, at this day, as well as in time past; and that in a state of holy silence, as the members of Christ Bit together in their heavenly places in him.
For some days after the meeting at Sunderland, my mind was very low, and not so sensible of the same degree of the divine presence as some time before; and a question possessed my mind, whether I ought not to have uttared some words in that meeting? But, by degrees, I attained my former tranquillity.
On the 23rd we went to John Banks's, at Rodgergill; and the next day to the meeting at Pardshaw : after which we went to the house of Margaret Faucet, an ancient widow, having an estate of six or seven pounds per annum, out of which she entertained all travelling Friends coining that way, besides her own family, and had always plenty, and so desirous was she to entertain all, that she was commonly called the covetous widow of Cumberland; she was a woman truly honorable in the truth during her time.
I had no other public ministry in this
journey, than being frequently much tendered in the several meetings, to my great satisfaction, and to the comfort of many who wished me well for the Truth's sake, and desired my prosperity therein. And this journey, being finished, I weot home to my father's house in the evening; and having taken much cold, so that I was hoarse, I spoke with difficulty when I went into the house; yet through a very sensible operation of the divine truth, and the healing virtue thereof, under which I sat in silence for | about half an hour, I was perfectly healed ; by [ which I was forever confirmed in the belief of , the miracles of Christ recorded in Holy Scripture.
After this I remained at my father's house, though under many inward loads and burdens in the family, not one soul of them having any sense of Truth ; and keeping constantly to meetings, and living near the divine Truth, I was thereby preserved from the attending evils and | temptations, till the Lord opened a way for another journey ; which was as followeth:
On the 2d of the 12th month we arrived at Edinburgh, and were at the Quarterly Meeting there on the same day ; which being ended, we met with Thomas Rudd, who had some days before come from England by way of Glasgow, and had been several times through the city and colleges of Edinburgh, crying, "Wo to the sandy foundation," with some other words of the I like import. The next morning being about ! to depart the city homewards, John Bowstead and I went with him to take leave of William Miller, (at the king's gardens) and his family; where we had been but a short time, 'till the concern returned upon Thomas Rudd to go again through the city; and, after great exercise, and travail in spirit, he became willing and went: and the most of his message was in these words, Ho! all people; 0 all be warned this day, to fear before the Lord, the mighty God of heaven and of earth ; and every one turn from the evil of your ways. He had a voice suited to the measure of his words, with an innocent boldness in his countenance, frequently lifting his right hand towards heaven as he passed along, which was with a slow and grave pace. John Bowstead and I, though we had a good will to the cause, and personal love to our friend, sufficient to have engaged us with him on any service warranted by any degree of the like concern and call, and to go with him through the city; yet we were not willing to hazard our lives, or liberty, aB intruders into his concerns, not finding anything from the Lord so to do. We therefore went to our friend Bartholomew Gibson's, where we lodged, to wait the issue of our friend's undertaking; where we had not sat down 'till it pleased tbe Lord to give us a more evident fellow-feeling for our friend's concern, in great brokenncss of heart, in which we were constrained to go up into the city after him, where
we found him delivering his message to a great multitude of people; some of whom had thrust him down into a low shop in the high street; from whence, ever as he attempted to move, the rabble pushed him back : nevertheless tne power .of the Lord was over the multitude, both in him and in us; so that all fear of them was removed from us, by the protecting arm of the Lord, who is ever near to deliver such as act in his council, in the time of greatest danger.
(To be continued.)
PHILADELPHIA, TENTH MONTH 24, 1857.
"This, then, is the message which we have heard of him and declare unto you, that God is light and in him is no darkness at all. If wo say that we have fellowship with him and walk in darkness, we lie, and do not the truth. But if we walk in the light as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
This message, received by the Apostles, and renewedly proclaimed by the founders of the Society of Friends, still goes forth from the spirits of those who, having witnessed the blessed effects of " that true light which lighteth every man that cometh into the world," are concerned that all should come under its purifying influence by walking in it, whereby the blood or life of Christ, the wisdom and power of God, would be known to " cleanse from all sin," and we should be made partakers of that holy fellowship which leads into a oneness of spirit, and constitutes the bond of peace. When we consider how long this doctrine of the internal light has been the prominent feature of our profession, we are humiliated under a view of the small advance that we, as a people, have made toward that state of perfection in righteousness into which the spirit of Truth—the Light—leads its followers. In what way shall we account for our delinquency, other than having suffered the eye to wander from this internal luminary and heavenly guide, the body has become filled with darkness. "If, therefore," said Jesus, " the light that is in thee be darkness, how great is that darkness V Had we been faithful to the openings of Divine Light, should we not have been preserved in brotherly love and condescension ?—" God is love, and they that dwell in love, dwell in God and God in them/' In this condition there can be no strife nor bitterness of feeling, for the charity which
thinketh no evil and speaketh no guile, is the clothing of that mind which dwells with the Everlasting Father and Prince of Peace. "By your fruits shall ye be known." If, therefore, instead of the establishment of this peaceable kingdom, wesee divisions and sub-divisions taking" place in our midst, we are certainly safe in the conclusion, that where these exist, the love of the Father doth not prevail. If we profess to have this love, and evince an opposite spirit toward our brother, we number among those who " do not the truth." Unhappily for us, we have suffered a difference, even an honest difference of 8cntimenttoproducediscord; and instead of being of one household, banded together in love, we show to the world a divided body, each part claiming the original title of the Society of Friends. Tbe inconsistencies which have grown ont of this state of things are pitiable to behold, and he who has pitched his tent within the sacred enclosure of divine light and love, cannot but mourn over the desolations which they have occasioned as evideuces of a sad departure from the ancient watch-word, to " mind the Light." For all, but particularly for those with whom we are in membership, we would express the earnest solicitation, that we may individually gather to that fountain of wisdom which is open for all, and from which we may receive instruction in heavenly things, a knowledge that maketh truly wise, and which as far surpasses the wisdom that is from beneath as " the heavens are higher than the earth." In the plentitude of divine goodness, we have received innumerable blessings, both of a spiritual and temporal character; have not many of us appropriated these gifts as our own, too unmindful from whence they came, and are thus in danger of loving the gift more than the giver? If so, let us remember it is declared that " he who loves anything more than me, is not worthy of me."
It was said formerly to have been "an evil thing and bitter," that Israel had " forsaken the fountain of living waters," and so it must ever prove unto those who turn from Him who " only hath the words of eternal life." Their course must be as the ship without a pilot, or sheep without a shepherd. The glorious principle to which we have been invited, " leads not to bewilder, nor dazzles to blind," but it is the true Light that makes manifest not only that which we have done, but all that is necessary for us to know _
i and agreeably to the Scripture, they that follow it shall not walk in darkness, but have the light of life." If, then, we would prove worthy the name of Friends, we must "mind the light," and by walking therein we shall be able to produce those peaceable fruits of the spirit which mark an abiding in the vine. For " as the branch cannot bear fruit of itself, except it abide in the vino, neither can ye, except ye abide in me."
Married,—On Fifth day, the 8th instant, with the approbation of Haddonfield Monthly Meeting, at the house of Samuel Allen, in Haddonfield, Clayton RuLon, to Elizabeth T. Hance, of the former place, all of Camden County, New Jersey.
Died, On the 22nd of 9th mo., Salathiel Cleaver, a member of Gwynedd Meeting, in Montgomery County, Penna., in the 78th year of his age. He attended meeting on the 15th, (though unwell,) on his way home he took a chill, after which he gradually declined one week, when he finished his course. During his illness his wife, Mary Cleaver, nursed him faithfully and attentively, and at the time of his funeral, which took place on 0th day the 25th, bore up under the pressure of her great bereavement with fortitude, and becoming patience and resignation. She had been his devoted companion in all their joys and sorrows for about 49 years. She attended meeting on the following First day, though quite unwell : on Second day she was confined to her chamber, where she continued about four days when she followed her husband, and died on Fifth day evening the 1st of "the of the present month, having just entered the 72nd year of her age.
Salathiel Cleaver was a man remarkable for his faithfulness, uprightness and punctuality, and such was the order and system in the arrangement of his domestic concerns, that they did not interfere with his religious duties. His diligence in the attendance of meetings, is worthy of commendation. He was an elder nearly thirty years; he served on many appointments of the meeting, and also occasionally went as ) companion of travelling Friends, which services occupied much of his time. His life and conversation among men were such, that they even now vividly hold forth the encouraging language to others "to go and do likewise." Ha was a conscientious observer of Friends' testimony to plainness in dress and address. Being just in his dealings, and economical in his habits, he was favored to enjoy a large amount of rational and domestic happiness, and I trust he has gone to that home, where the wicked cease from troubling, and the weary are at rest.
In relation to dear Mary, it may be said she was a true help-meet to her husband. "They were diligent in business, and fervent in spirit, serving the Lord." She was a faithful overseer of our meeting for many years. She had the rare gift of imparting admonition, even to offenders, without giving offence. Invested with a spirit of cheerfulness, accompanied with kindness, her council would rest upon the visited as dew upon the opening Sowers. For several of the last years of her life, she and her husband, having retired from the cares of business, rode round among their children, their friends and their neighbors, especially among the sick and afflicted, both in body and mind. Mary had a peculiar gift in finding out where to go and what to do; and to stimulate others to do likewise, and her husband appeared always ready to second her motion, and they were, wherever they
went, welcome visiters. But they have been suddenly taken away, and we feel greatly stripped ; friends and neighbors, but especially the poor, mourn their loss.
A large and solemn meeting was held, on both occasions, at the Meeting House, where the language was proclaimed "well done, good and faithful servant, thou has been faithful over a few things, I will make thee ruler over many things, enter Ihou into the joy of thy Lord ;" that this welcome salutation was ijiven to the faithful servant with two talents, as well as to the one with five. Again it was said, "Be thou faithful unto death, and I will give thee a crown of life. The cheering hope was entertained that these promises and rewards were peculiarly applicable to the departed, and would be also to others of like character. And as the mantle that fell from Elijah, was taken up by faithful Elisha, so may the mantle that has fallen from these dear departed Friends' be taken up by those on whom the hand of the Lord has been laid; for surely he can as in former days " raise up Judges as at the first, and counsellors as at the beginning."
10th mo. lith, 1857. Josei-h Foulke.
, At her residence on Fourth day, the 26th of
8th month, Elizabeth Dudley, in the 45th year of her age, She suffered extreme agony, yet she was able to speak to those around her in this language, "my stay is short here, but O, my work is done, I have gained the crown, happy are they that die in the Lord." She was a member of Chester Monthly Meeting, N. J., diligent in the attendance of meeting, and one who felt an interest in society; kind and faithful among the sick, always ready to assist those that stood in need; her loss will be felt by many.
, On Fifth-day, the 1st of Tenth mo., Mary
Clara, daughter of Miles S. and Lucinda M. Spencer, of disease of the lungs, aged eight months and seven days.
"To be blind is not miserable; not to be able to bear blindness, lhat is miserable."
"How many things are there which I should not choose to see; how many which I might be unwilling to see ; and how few remaining things are there which I could desire to see! Neither am I concerned at being classed (though you think this a miserable thing,) with the blind, with the afflicted, with the sorrowful, with the weak, since there is a hope, that, on this account, I have a nearer claim to the mercy and protection of the sovereign Father. There is a way, and the Apostle is my witness, through weakness to the greater strength. May I be one of the weakest, provided only in my weakness that immortal and better vigor be put forth with greater effect; provided only in my darkness, the light of the divine countenance doth but the more brightly shine: for then I shall at once be one of the weakest, and the most mighty; shall be at once blind, and of tho most piercing sight. Thus, through this infirmity, should I be consummated, perfected ; thus, through this darkness, should I be enrobed in light. And, in truth, we who are blind are not the least regarded in the providence of God; who, as we are the less able to discern anything but himself, beholds us with the greater clemency and benignity.