6

a little wine and water, he replied no, he was waiting for that which was without mixture. His weakness increasing, that he could hardly speak to be understood, he said, he hoped the Lord would take the will for the deed, for he had not strength to express what was upon his mind -and quietly resigned his breath to him who gave it, on the 5th of the Tenth month, 1799, aged about 66 years; and we doubt not but he rests from his labors, and his works they follow him.

EXTRACTED FROM JANNEY'S LIFE OF GEORGE

FOX.

honorable marriage, in the everlasting covenant and immortal seed of life. In the sense whereof, living and weighty testimonies were borne thereunto by Friends in the movings of the heavenly power which united us together."

At the time of their marriage, George Fox was forty-five years of age, and his wife fifty-five, she having been a widow eleven years.

"We staid," he says, "about a week in Bristol, and then went together to Oldstone: where taking leave of each other in the Lord we parted, betaking ourselves each to our several service; Margaret returning homewards to the north, and I passing on in the work of the Lord as before."

among the members of their own society. His
object was to secure for them suitable homes,
where they would receive a guarded religious
education, and would thus become qualified to
mothers in the decline of life.
promote the maintenance and comfort of their

Leaving London, he visited some meetings in
the country, and intending to go into Leicester-
shire, he wrote to his wife that "if she found it
convenient she might meet him there." But when
he arrived in that county, he heard that she had
been again arrested in her own house, and taken
to Lancaster prison, on account of the old sen-
tence of premunire, from the penalty of which
she had been released by an order of the king
and council, the year before. After visiting a
few more meetings he returned to London, where
he despatched Mary Lower and Sarah Fell, two
of his wife's daughters, to wait on the king, in
order to obtain from him a full discharge. After
diligent attention, they at length obtained an
order to the sheriff for her release, which Sarah
Fell carried to Lancaster without delay.
was also the bearer of the following letter from
George Fox to his wife.

"On his (George Fox's) return from Ireland, he landed at Liverpool, and passing through "Near the close of the year 1669, George Lancashire, he had many precious meetings, Fox, while in London, issued an address to Friends and proceeded to Bristol, where he met with throughout the nation; advising that in all their Margaret Fell, then on a visit to one of her Quarterly and Monthly Meetings, inquiry should daughters. It had now been about a year since be made for such children of widows, and other she was, by the King's order, liberated from Lancaster Castle, where she had suffered four poor Friends, as were suitable for apprenticeship, Lancaster Castle, where she had suffered four in order that places might be found for them years imprisonment, under sentence of premunire. She and George Fox had long been intimately acquainted, and it had been a considerable time since he had informed her that he believed it would be right for them to take each other in marriage, to which she assented; but, in their apprehension the proper time was not then come. Wherefore,' he says, I let the thing rest, and went on in the work and service of the Lord, according as he led me; travelling in this nation and through Ireland. But now being at Bristol, and finding Margaret Fell there, it opened in me from the Lord that the thing should be accomplished. After we had discoursed the matter together, I told her, If she also was satisfied with the accomplishing of it now, she should first send for her children; which she did. When the rest of her daughters were come, I asked both them and her sons-in-law, if they had any thing against it or for it? and they all severally expressed their satisfaction therewith. Then I asked Margaret, If she had fulfilled her husband's will to her children?' she replied the children knew she had.' Whereupon I asked them, whether if their mother married, they should not lose by it? I asked Margaret, 'Whether she had done anything in lieu of it, which might answer it to the children?' The children said, 'she had answered it to them,' and "It was upon me that Mary Lower and Sarah desired me to speak no more of it. I told them should go to the king concerning thy imprison'I was plain, and would have all things done ment; and to Kirby, that the power of the Lord plainly for I sought not any outward advantage might appear over them all in thy deliverance. to myself.' So our intention of marriage was They went; and then thought to have come laid before Friends, both privately and publicly, down; but it was upon me to stay them a little to their full satisfaction, many of whom gave longer, that they might follow the business till testimony that it was of God. Afterwards, a it was effected; which it now is, and is here sent. meeting being appointed on purpose for the ac-The late declaration of mine hath been very sercomplishing thereof, in the public meeting house viceable, people being generally satisfied with it. at Broad-Mead, in Bristol, we took each other | So no more but my love in the holy seed, in marriage, the Lord joining us together in the

She

"My dear heart in the truth and life that changeth not

GEORGE FOx."

1

The "declaration" was written on the occasion of a fresh persecution which followed the renewal of the Conventicle Act, in 1670." The marriage certificate being a document of some interest, is here subjoined :—

"These are to signify unto all whom this may concern, that on the eighteenth day of the eighth month, in the year one thousand six hundred and sixty nine, George Fox and Margaret Fell propounded their intentions of joining together in the honorable marriage, in the covenant of God, in men's meeting at Broad-Mead, within the city of Bristol, (having before made mention of such their intentions to several friends,) on the behalf of which there were several testimonies given, both by the children and relations of the said Margaret, then present, and several others, in the power of the Lord, both of men and women, declaring their satisfaction and approbation of their declared intention of marriage.

And likewise at another meeting both by men and women, at the place aforesaid, on the twentyfirst day of the month and year aforesaid, the said George Fox and Margaret Fell did again publish their intention of joining together in the honorable marriage in the covenant of God, unto which there were again many living testimonies borne by the relations and friends then present, both of men and women. And the same intentions of marriage being again published by Dennis Hollister, at our public meeting place aforesaid, on the two and twentieth day of the month and year aforesaid, and then again, a public testimony was given to the same, that it was of God who had brought it to a pass.

In our meeting on First day, the 14th of 2d month, 1836, J. C. delivered an impressive testimony on the nature of silent worship. He commenced by adverting to the state of enquiry common to children, as being a good and profitable state, where the mind is sincerely desirous to be instructed. He then mentioned an enquiry that was perhaps generally felt, and sometimes expressed among the children of Friends, or such as attended Friends' silent meetings. What do we go to meeting for? He said this was often found to be a difficult question for parents to answer, so as to satisfy the enquiring minds of children-and mentioned several answers that might be given, and probably were-but for want of a more experimental and practical knowledge of the nature of silent, spiritual worship, parents and the elder members of families were not qualified to lead the minds of children to an acquaintance with that state of mind in which this enquiry could be satisfied. He, however, concluded that one of the most simple and plain answers, and one which would be generally understood, especially as related to the outward condition, was, to learn to be still. Some instructive remarks were added on the inadequacy of this answer to satisfy even an infant mindwhich seemed to open the way for introducing what he called a parable, as delivered by Daniel of old-" Walk about Zion, count the towers thereof; mark ye well her bulwarks; consider her palaces; that ye may tell it to the generation following."

And for the full accomplishment of the aforesaid proposal, and approved intention, at a public meeting, both of men and women Friends appointed on purpose for the same thing, at the place aforesaid, according to the law and ordinance of God, and the example and good order of His people, mentioned in the Scriptures of truth, who took each other before witnesses and the elders of the people, as Laban appointed a meeting at the marriage of Jacob, and as a meeting was appointed on purpose when Boas and Ruth took each other, and also so it was in Canaan, when Christ and his disciples went to a marriage, &c. ;.the said George Fox did solemn- In the application of this parable to the nature ly, in the presence of God, and us his people, of silent spiritual worship, he first alluded to declare that he took the said Margrret Fell in the historical account of the manner of building the everlasting power and covenant of God, which cities and towns in ancient times-that they is from everlasting to everlasting, and in the were enclosed by a wall, on which there were honorable marriage, to be his bride and his wife. towers erected for the watchmen, whose business And likewise the said Margaret did solemnly it was to keep a look-out against the approach of declare that in the everlasting power of the enemies on every side, and when danger appearmighty God, and in the unalterable word, and ined, immediately to give the alarm to those within the presence of God, His angels and his holy-there were also bulwarks erected on the walls assembly, she took the said George Fox to be for defence against their enemies; as well as her husband, unto which marriage many living testimonies were borne in the sense of the power and presence of the living God, manifested in

palaces, for enjoyment in times of peace and prosperity, within the city. Zion was said to have been built on a mountain, or top of a hill,

enquiries either vocally or by the expressive language of conduct and example of the rising gen eration, or those inexperienced in this state.

In the course of this interesting communication, reference was had to the difference between the Society of Friends and other professors, in relation to the subject of worship. Friends profess to worship in silence, in spirit, in the mind. Hence outward or bodily stillness is needful, so as to have the least interruption to this ingathering into mental silence. But as the natural or human mind, comparable to water, is easily agitated through the medium of the senses, it becomes needful to guard against those interruptions as much as may be. Hence the query amongst Friends-is the hour appointed for

ward stillness is witnessed, the less the mind is liable tobe divided through the medium of the eye or the ear.

in this manner, and included the temple or house, of the Lord, where worship was performed. Considering Zion as the representation of the spiritual church, and its living members as being every one the house or temple of the Lord, inclosed within its walls-according to the declaration of the apostle, "Ye are the temples of the living God' and "whose house ye are," it was easy to perceive the analogy. Now, as travellers, or persons desirous of correct information and knowledge of subjects or places, are induced to examine them particularly, so as to become qualified to tell others, it was needful to walk about Zion-to consider well the state of mind in which silent spiritual worship could be acceptably performed. It must be obvious that the mind must become gathered, not only into outward but in-assembling observed? because the sooner outward stillness, circumscribed as by a wall-and that in telling or counting "the towers thereof," it was easy to perceive the need of watchmen, or watchfulness on every side; for the enemies to this inwardly retired gathered state were many. On one hand, worldly thoughts, business cares of this life, might approach to annoy or divert the mind; on another side, plans and schemes of amusement, pleasures, gratifications of animal appetites and passion might make an inroad, and a great variety of other wandering thoughts and presentations, as enemies to that state in which the temple of the Lord should be kept, in order to perform spiritual worship in. If the watchmen sleep, the towers become useless. But if the mind, in examining itself, its state and condition, counts the towers, it sees these and every enemy that approaches; it repairs to the bulwarks of defence-it marks these bulwarks well-it knows that early resistance to vain thoughts and intruding imaginations, through divine grace (the armor in these bulwarks,) soon puts them to flight. In this warfare, the mind becomes victorious, and prepared for the enjoyment of those palaces of delight and safety that are known in the pavilion of divine preservation-in the inner temple of the Lord's house, where he is known to his children as a refuge. Thus the dedicated mind becomes experimentally and divinely qualified to "tell the generation following," to the rising generation, the enquiring youthful mind, what we go to meeting for, and what good it does to go to meeting.

Where and when this state of preparation is known, divine goodness never fails to manifest himself in his temple, and to qualify the mind to worship him in spirit and in truth; to be the preacher and teacher of his people himself, and to renew their strength in him: but for want of this, and of being acquainted with this state of inward gathering into solemn, awful silence, for want of walking about Zion, counting the towers thereof, marking well the bulwarks, considering her palaces, the mind may be in a very superficial state-unqualified to answer the

But when punctuality is not observed, an unsettled state is often the consequence-add to this the use of bells on the horses. If all could meet at one time, these might not so much divert the attention, especially of children and young or weak and unstable minds-but this not being the case, especially in the short inclement mornings of this season, it might be well to consider and count the towers of watchfulness against unsettlement of mind, in those who endeavored to be punctual in observing the hour appointed for gathering.

THE PURSUIT OF RICHES.

"Take heed and beware of covetousness; for a man's life consisteth not in the abundance of the things which he possesseth."-Luke xii. 15.

Many of the difficulties in life which men have to struggle with, arise from their sumptuous modes of living, and the excessive trading of a part of the community, to make themselves suddenly rich. They seek to acquire wealth by their wits, and refuse the slow process of manual labor, or moderate business, to obtain the necessary means of subsistence. Business is followed on a large scale, not so much to provide for the natural wants of a family, as for the purpose of accumulating property, and securing the personal aggrandizement of the trader. The successes of the few are like the prizes of a lottery, which serve to sharpen the appetites of the many, who often come out like those who draw the blanks. Others not only lose their own, but that which they had borrowed, or otherwise gotten possession of.

Perhaps there is no country where men hazard the property of others in business enterprizes more than in the United States. Many conduct their concerns in a reckless manner, without proper regard to the risks to which they are exposing other men's estates and reputations; and often sell below what the cost of the goods and

their expenses demand, for the sake of appearing | rust corrupt and thieves break through and steal, to do a large business. By this course, many but lay up for yourselves treasures in heaven." honest and circumspect traders are robbed of If one of our Lord's Apostles were now to appear their dues, and of their proper share of business in the simple character that they did at the time and profits, and are put to much difficulty in pro- of the Saviour's advent, and to preach this doccuring a livelihood. Besides the loss of their trine among the business community, most would own reputation, the character of the community conclude he was a man beside himself;-they suffers, by the insolvency of such wanton specu- would despise his doctrine, and consider it unlators; and if they are members of religious so-worthy of their reception, or even notice; so ciety, its reputation also is reproached.

little practical influence have those commands of the New Testament over them generally. It is the hundreds, the thousands, and the tens of thousands, they earnestly covet after, whether the salvation of their souls is ever worked out or not; the money they will have, if it can possibly be obtained, even at the risk of that work being deferred to the last moment, or of its not being accomplished at all. Neither the doctrines of their Saviour, nor the powerful convictions and admonitions of his Spirit in their hearts, appear to have any restraining influence over the pursuit of the great proportion after filthy lucre,-so completely fascinating and absorbing are the attractions of the idols of silver and gold.

When creditors see that the prospect of recovering their own is hopeless, and therefore suffer the loss without openly charging the debtor with actual dishonesty, some seem to think that little or no disgrace attaches to a man who gets hold of all the money and all the goods he can belonging to others, and squanders them in his fruitless enterprises. The debtor appears to think that all he has to do, is to compromise with his creditors upon the best terms he can make, who are generally compelled to submit to his dictates. If he has not, in some unjust and clandestine manner, secured a living out of their reach, he goes on again trading on borrowed capital, if he can obtain it; and perhaps, in the course of a short This insatiable thirst for wealth, not only life, he may become bankrupt several times. No creates its own evils in the trading community one can believe that any man thus wrongs others by the convulsions and disappointments which of their property by his unjustifiable proceedings, attend extreme trading, but the cause of religion without suffering the loss of sound moral prin--the spread of the Redeemer's kingdom in the ciple, and either involving himself in great unhappiness, or his feelings becoming extremely blunted. The cause of religion, and the importance of bringing no blemish upon his profession, by failure to pay his just debts, must have had too little place in his mind, or he would have limited his business, and traded under such guards as not to hazard and squander the property of others.

The various panics, as they are termed, in the trading community, and the complaints of hard times and dull business, are mainly produced by excessive and unwarrantable extension of trade and credit, and the contracting of expensive habits of living, founded upon temporary prosperity, as it is deemed; for extreme trading, with its profits, will be invariably followed by an opposite state of depression in business, and consequently the means to support a costly mode of life will be cut off.

If Christians were governed by the spirit and precepts of the Divine Lawgiver, all these extremes and their distressing consequences would be avoided. He directed his disciples to take no thought, saying, "What shall we eat or what shall we drink, and wherewithal shall we be clothed; neither be ye of doubtful mind, for after all these things do the gentiles seek, and your heavenly Father knoweth that ye have need of these things; but seek first the kingdom of God, and the righteousness thereof, and all these things shall be added unto you. Lay not up for yourselves treasures on earth, where moth and

hearts of men-is arrested by it. He is expelled or kept out of his rightful possession, the heart of man; and Mammon, the god of wealth and lust, takes his place the lust of the flesh, the lust of the eye, and the pride of life, become the ruling passions. A great portion of mankind seem to have no time to spare for salvationbusiness, business-money, money-are the main objects of their desire. Where, then, are found among such professing Christians, the salt of the earth-the lights of the world? What light or example does the devotee to this world afford to the rising generation? Is there anything in his spirit, in his conduct, in his language, in his countenance, that draws and invites to Christ, and tells the youthful beholder that the salvation of his soul, and the glory of his Creator, are the great purposes to which the faculties of his mind and the strength of his body should be devoted, above every thing else? Is he leading him in the paths of righteousness, and contributing to make him, as he rises in life, a valuable citizen, a spiritual Christian, that he may become a leader and instructor of others in the same path? No such thing. His practice, his carnal doctrines, his slavery to the world, tend to drive others from religion, and to bring it into discredit.

Of what little importance in society is the mere man of the world! He commences his routine in the morning, reads his newspaper, talks upon business and politics, goes the round in his daily track of laboring, bartering and selling, and in